THE GROWING 
MIRACLE 



WILLIAM PRINCE AYLSWORTH 




fihss ' 

Book &J_ 



Copyright^ . 



COPYRIGHT DEPOSIT. 



THE GROWING 
MIRACLE 

A PRACTICAL STUDY OF 
HEBREW PROPHECY 

BY 



WILLIAM PRINCE AYLSWORTH 
A. M, LL.'b. 



Chancellor Emeritus 

Professor of Sacred Literature 

Cotner University 



REPORTER PUBLISHING COMPANY 

BETHANY, NEBRASKA 

1911 



* A* 



Copyright, 1911 
By Reporter Publishing Company 




CLA295524 



T^O my students in Biblical 
Literature, whose eager- 
ness for knowledge, kindly 
sympathy and appreciation have 
made twenty-five years of teach- 
ing a delightful memory, this 
book is affectionately dedicated 



CONTENTS 
PART ONE. A Preliminary View. 

PAGE 

CHAPTER I. Introductory Thought* 3 

CHAPTER H. The Human Element in Hebrew Prophecy . 9 

CHAPTER III. Divine Element in Prophecy 16 

CHAPTER IV. Manner of Revelation 22 

CHAPTER V. The False and The True . 29 

CHAPTER VI. Tests of Genuineness ........ 36 

CHAPTER VII. Hebrew Prophecy Tested 42 

PART TWO. Hebrew Prophecy. 

CHAPTER I. Classification in Hebrew Canon .... 48 
CHAPTER II. Periods Outlined 52 

PERIOD ONE. Patriarchal Period, 54. 

PERIOD TWO. From Moses to Samuel, 64. 

CHAPTER I. Childhood and Education of Moses .... 64 

CHAPTER II. Moses as Liberator . 72 

CHAPTER III. Moses as Lawgiver 77 

CHAPTER IV. Moses as Leader .85 

CHAPTER V. Moses as a Writer 97 

PERIOD THREE. An Era of Transition, 105. 

CHAPTER I. The School of the Prophets 106 

CHAPTER II. Prophets of the Transitional Period ... 109 

PERIOD FOUR. The Northern Prophets, 1 12. 

CHAPTER I. Preparatory Suggestions 112 

CHAPTER II. Introductory to Jonah and Amos . . . .113 

CHAPTER III. Introductory to Hosea . . 117 

vii 



PERIOD FIVE. The Contemporaneous Southern 
Prophets, 120. 

CHAPTER I. Introductory to Joel and Micah 120 

CHAPTER II. Introductory to Isaiah 124 

PERIOD SIX. Prophets about the Fall of Assyria, 1 34. 

CHAPTER I. The Downfall of Assyria . . 134 

CHAPTER II. Introduction to Nahum, Habakkuk and 

Zephaniah 135 

PERIOD SEVEN. Fall of Judah and Babylonian 
Captivity, 140. 

CHAPTER I. Introduction to Period 140 

CHAPTER II. Introductory to Jeremiah 141 

CHAPTER III. Introductory to Ezekiel and Obadiah . . 145 
CHAPTER IV. Daniel the Statesman Prophet . . . .149 

PERIOD EIGHT. Building the Waste Places, 156. 

CHAPTER I. Return from Exile 156 

CHAPTER II. Introduction to Post-Captivity Prophets . 160 

PART THREE. Messianic Fulfillment. 

CHAPTER I. Present Use and Application of Prophecy . 1 69 
CHAPTER II. Prophecy as Christian Evidence .... 174 
CHAPTER III. Prophecy verified in New Testament . . 182 
CHAPTER IV. Typical Element of Messianic Prophecy . 183 

CHAPTER V. Specific Messianic Prophecies 197 

CHAPTER VI. The Book Sealed 215 



PREFACE 

This book is designed as a practical introduction to 
the study of the Hebrew prophets and prophecies. 
It is an outgrowth of the work of a teacher and the 
greater part of the matter has been used in some form 
in lectures and instructions in the classroom. 

In yielding to the requests of former students to place 
some of the work done with them in permanent form, 
I am aware that the close friendship existing between 
teacher and pupil may have prejudiced their judgment. 

I am not without hope, however, that this effort to 
simplify and systematize this important Biblical sub- 
ject may be helpful to students in Sacred Literature, 
Sunday School workers, and readers of the Bible in 
general. 

No study of the prophets is complete which does 
not involve a close and sympathetic knowledge of the 
Scriptures themselves. The laboratory in scientific 
investigation opens the way for immediate knowledge. 
The same method should be used in the study of the 
Bible. 

No attempt has been made to discuss critical ques- 
tions except where they are directly in the line of 
practical treatment. It is possible to dissect a flower 
until its beauty and fragrance are destroyed and only 



scattered fragments remain. Perhaps the lack of rev- 
erence and devout sympathy with the Bible today, 
is in part due to an excess of speculative criticism. 
Vivisection has its scientific use but it does not tend 
to a sympathetic knowledge of life. 

In his recent book on "Biblical Criticism and 
Modern Thought," Dr. W. G. Jordan frankly says, 
"We must remember that criticism is still in process 
and whatever the final conclusions it is too early to 
expect them yet." Until something more definite and 
practical is produced the presumption must remain 
with the face value of the Scriptures. Doubtless we 
are indebted to reverent scholarship for adjusting the 
Bible to history and human life. What the trend of 
criticism may be in the future it is impossible to defi- 
nitely forecast, but the present tendency of Christian 
scholarship appears to be toward rather than away 
from that which has come down through the ages 
with the sanction of both Hebrew and Christian 
scholarship and which was used as authority by 
prophets, by apostles and by Christ Himself. 

I am aware that the distinction between the human 
and the divine, the natural and the supernatural, has 
been questioned. That the works of God should not 
be arbitrarily separated appears reasonable. So long, 
however, as the commonly accepted definition of the 
natural is confined to the idea of fixed laws and tends 
to rule out the transcendence of God in the world, it 
seems necessary to keep up the distinction to avoid 
misunderstanding. That God is a person is inferred 



from human personality. This involves freedom of 
will. God is a father. The relation of parent and 
child is not always uniform and fixed. Each child re- 
quires a careful adjustment of culture and control to 
his individuality. Again, the presence of sin in the 
world calls for specific treatment. Life must not be 
judged from the standpoint of perfect moral health. 
That miracles should be wrought and direct revela- 
tions made, within the limits of divine wisdom and 
economy, is not only reasonable but to be assumed. 

In preparing these pages the writer is indebted to a 
wide range of literature impossible to acknowledge in 
detail. In most cases, where direct use has been 
made, acknowledgment has been given in foot notes 
or in the body of the work. 

In giving this unpretentious volume to the public it 
is with regret that time and strength, in the midst 
of the active duties of a teacher, have not permitted a 
more careful preparation of the work presented. It 
can hardly be hoped that mistakes have been avoided. 
There is at least a sense of satisfaction that it has been 
a labor of love and that much personal benefit has 
resulted from a careful review of this supremely im- 
portant Biblical study. 

Asking his readers to temper their criticism with 
the kindly consideration and charity which he has 
tried to show others, and with a prayer that these 
pages may be of some real benefit in awakening in- 
terest in Bible study and invigorating faith in its spirit- 
given message, they are most earnestly submitted by 

THE AUTHOR. 



PART ONE 
A PRELIMINARY VIEW 



CHAPTER I. 
INTRODUCTORY THOUGHTS. 

I. The Old Testament Prophecies have been 
aptly called the Growing Miracle. Their clear but 
gradual development of the truths of the Kingdom of 
God is one of the marvels of revelation. Their con- 
sistency and definiteness of purpose are unmistakable 
evidences of their divine origin. Whoever approaches 
the study of them diligently and reverently will have 
his faith strengthened and enriched. 

Such a study is of more than ordinary value in a 
time when rationalistic thought, stimulated by science 
and philosophy, is dominant. While wholly legiti- 
mate in its own realm, it threatens to deaden spiritual 
ideals and paralize faith. The twin truths, the imma- 
nence and the transcendence of God, must both be 
emphasized and kept in proper balance. A rejection 
of the supernatural, if it includes a denial of God's 
power and purpose to reveal Himself to men, is fatal 
to a vital Christian faith. That God is immanent in 
the world, is true. But He is also "before all things" 
and "by Him all things consist." 

Doubtless He rules the world by law. He sets in 
action forces which operate by gradual process. But 

3 



The Grotvmg Miracle 

these "resident forces" must not exclude His trans- 
cendent power to act upon the world from without. 
God is greater than His creation. To deny this is to 
open the way for Pantheism or Atheism. 

2. The remedy for modern skepticism is not in 
falling out with the claims of science or its methods so 
far as they are legitimate. It is true much that passes 
for complete demonstration is still unproved, and a 
distinction must be drawn between fact and hypothesis. 
But a fact discovered in the natural world is revela- 
tion of the thought of God. 

Nor may we always make the same use of mir- 
acles as a proof of God's direct dealing with men. 
In former times the testimony of miraculous deeds was 
the most convincing of evidence. To him whose 
faith is already grounded they are still full of assurance. 
But the rationalistic spirit of the times often makes this 
evidence less available for one whose faith is weak or 
wholly wanting, 

3. To what then may we look to awaken and 
stimulate faith in the midst of a faithless generation ? 
So far as pertains to a demonstration of God's presence 
in the world, the Bible contains its own proofs. The 
study of prophecy and its marvelous fulfillment is a 
powerful specific for doubt. Its facts . challenge in- 
vestigation. These facts do not relate wholly to the 
past. They constitute a living and abiding evidence. 
The same reason that compels us to recognize material 

4 



Introductory Thoughts 

facts and accept logical conclusions concerning them 
holds in the world of moral and spiritual phenomena 
as well. The spiritual is just as real as the material. 
God, in human life and society, is just as real as in 
matter. Its data must be reckoned with and the con- 
clusions drawn must be accepted. 

4. In approaching any department of study the 
proper attitude is necessary. This is a recognized 
condition of all investigation. There must be open- 
ness of mind, a readiness to accept reasonable conclu- 
sions. We never see that upon which we have turned 
our backs. We very rarely find what we are 
determined in advance not to find. The hidden 
treasure in the parable of our Lord was discovered by 
a man plowing in a field. He was diligently work- 
ing. While the treasure was an unexpected piece of 
good fortune, it was the indirect result of his industry 
and faithfulness. Its discovery brought joy and a 
purpose to make it fully his own. The same attitude 
must be sustained toward all investigation whether it 
pertains to material or spiritual things. 

5. But the study of the Bible requires not only 
a receptive attitude of the mind but also of the heart. 
It is a source of great moral truth. It is intensely per- 
sonal and involves matters that pertain to our welfare 
both here and hereafter. It cannot be fairly treated 
as we treat a problem in Geometry or Chemistry 
whose solution has no moral bearing. Every realm 

5 



The Growing Miracle 

of study has its own conditions and limitations. The 
mind is able to perceive what the physical vision can- 
not. Spiritual perception demands the right attitude 
of the heart. "The pure in heart shall see God." 
"Without faith it is impossible to be pleasing unto 
Him; for he that cometh to God must believe that He 
is and that He is a rewarder of them that seek after 
Him." (Heb. 11:6). 

The most wonderful thing in God's revelation is 
not creative power, or miracles, or intelligent design, 
or beauty. The greatest thing in the world is God's 
love. It is this fact which makes the revelation of 
Himself in the Bible, especially in the Gospel of Christ, 
such a marvelous moral and spiritual force. It is this 
that should make the study of the prophecies especially 
interesting and profitable. They deal with God's 
care for His people in their times of trouble, and while 
they advocate a righteousness as white as the snow on 
the mountain-top, they blend with justice a richness. 
of love and mercy which render to their messages an 
attractiveness and power all their own. Paul sheds 
light upon God's attitude toward the Children of Israel 
in their wanderings when he speaks of Him as a 
"nursing Father" tenderly leading and caring for them 
in all the terrible experiences in the wilderness. 

"There's a wideness of God's mercy 
Like the wideness of the sea, 
There's a kindness in His justice 
Which is more than liberty.*' 
6 



Introductory Thoughts 

The strongest illustration of disinterested affection is 
that of a mother's care for her children. How often 
we have seen a mother amid her daily tasks with her 
children about her. They are perhaps playing in 
some dark cellar below her. How carefully she keeps 
open the door to the passage-way. When, frightened 
by some imaginary object or strange noise they cry to 
her for comfort and assurance, she quiets them. How 
tenderly she says,"Yes, my children, I am here, nothing 
shall harm you.'* Or it may be that she firmly re- 
proves them in their childish differences. In just this 
spirit God has dealt with His children. The revela- 
tions which He has made are like the mother's firm 
but tender words. He has spoken to them down the 
dark stairway of human life to reprove and comfort, 
to quiet their fears and quicken their trust in Him. 
Even the figure of a mother's love breaks down under 
the story of God's indescribable love. "Can a woman 
forget her sucking child, that she should not have 
compassion on the son of her womb? Yea, these 
may forget, yet will I not forget thee." (Isa. 49:15). 
Such a conception of God opens the way for a new 
and a larger meaning in the inspired messages of the 
Bible. Critical difficulties and unexplained facts pass 
from the mind as clouds before the rising sun. 

Such an attitude is especially helpful in the study 
of the Hebrew prophecies. They are messages of a 
just but loving Father to His children. His reproofs 

7 



The Growing Miracle 

are often stern but they are always righteous and al- 
ways blended with the purest love. They contain 
principles of truth which apply to all ages of the world. 
There is a sense in which every devout reader may 
claim them as a personal message. 

6. Rising before us then, is this sublime subject of 
Hebrew Prophecy. Like a lofty mountain range it 
stands against the horizon of history. Its heights are 
crowned with the snows of righteousness and truth. 
The outlines of divine purpose are clear-cut and un- 
mistakable. The experiences and vicissitudes of hu- 
man life sometimes obscure our vision of their greatness 
and value. The bitter opposition of evil, which 
resents and seeks to repel its exposure, may threaten, 
and at times seem to thwart the purposes of Jehovah, 
but like the afternoon storms that beat about the 
mountain crests they are harmless to defeat the divine 
will. Age after age the opposition of sin and unbelief 
has dashed against this mountain range only to be 
rolled back and shattered by its immovable strength. 
Such storms have continually arisen and having spent 
their force are succeeded by some other form of oppo- 
sition. Yet each new morning it may be seen in 
perfect outline, its strength unbroken, its beauty un- 
marred. Surely we may trust that "the Word of the 
Lord endureth forever." We may say with the 
Psalmist "I will lift up mine eyes unto the hills whence 
cometh my help. My help cometh from Jehovah, 
who hath made heaven and earth." (Psa. 121 :l-2.) 



CHAPTER II 

THE HUMAN ELEMENT IN HEBREW 
PROPHECY 

1. A clear and comprehensive view of the sub- 
ject requires that we take note of the two essential 
elements that enter into prophecy. However much 
they may be merged, the human and the divine are 
to be reckoned with as joint factors in the result pro- 
duced. This is not only apparent with the prophe- 
cies themselves, but it is clearly stated in the scriptures. 
( 1 Peter, 1 :2 1 ). To what extent each operates 
depends upon conditions not always the same. 
Nor are they to be measured and weighed as we 
estimate material quantities. Without discussion we 
may treat the question as one of fact rather than 
of philosophy. 

That God has spoken through men is unquestioned. 
To admit it is not to compromise the claim of a divine 
message. It is rather to emphasize the truth that 
God has taken humanity into partnership with Him- 
self in the grand affair of the world's redemption. 
"Our fellowship is with the Father and with His 
Son, Jesus Christ," (I John 1 :3). "For we are God's 
fellow- workers/' (1 Cor. 3:9). Yet we are helpless 

9 



The Cronnng Miracle 

without His power, for "God giveth the increase." 
We are still further assured of our exalted relation to 
the Heavenly Father in the fact that Jesus Christ came 
to earth in human form and tasted every human ex- 
perience. 

After many revelations through the prophets in 
times past, He spoke at last, not through, but by His 
Son. God's last and greatest message was an incar- 
nation; not words, but life. 

2. The prophets themselves furnish for our study 
jome of the noblest and loftiest characters of history. 
They were men, intensely human, not without faults. 
When we read the story of Jonah we are comforted 
to know that moral greatness may exist side by side 
with human weakness and inconsistency. 

But the ruling thought of their lives was to heed the 
call of duty. They had a passion for righteousness. 
We may not doubt that much of their power of vision 
was made possible by their singleness of purpose and 
purity of heart. 

3. As a body of literature the books of prophecy 
are of rare beauty and value. If no other benefit re- 
sulted from their study than that which tends to literary 
culture the student would be amply repaid. They 
have furnished inspiration for the best authorship and 
for the most powerful oratory. Their forms of ex- 
pression have been examples for the most impassioned 
speech of preachers of righteousness, of patriots and 

10 



The Human Element 

reformers. Their use of figures and their striking and 
realistic illustrations are models of their kind. There 
are no loftier flights of eloquence than those found in 
the Hebrew Prophets. 

Those who are able to study the Hebrew literature 
in its original tongue are deeply impressed with its 
directness, simplicity and spiritual power. No trans- 
lation is able to convey its full strength and beauty. 
Yet even with the limitations of translation into other 
languages it has exerted a marvelous influence over the 
literature of the civilized world. In his History of the 
English People, Green pays a high tribute to the 
English version of the Bible. In this, the three hun- 
dredth anniversary of the translation known as the 
Authorized Version, his words are read with unusual 
interest. He says: "As a mere literary monument, 
the English version of the Bible remains the noblest 
example of the English tongue, while its perpetual use 
made it from the instant of its appearance the standard 
of our language. . . . . The mass of picturesque 
allusion and illustration which we borrow from a 
thousand books, our fathers were forced to borrow 
from one; and the borrowing was the easier and more 
natural that the range of Hebrew literature fitted it for 
the expression of every phase of feeling. When 
Spencer poured forth his warmest love-notes in the 
'Epithalamion' he adopted the very words of the 
Psalmist, as he bade the gates open for his bride. 

II 



The Growing Miracle 

When Cromwell saw the mists break over the hills of 
Dunbar, he hailed the sunburst with the cry of David : 
'Let God arise and let his enemies be scattered. Like 
as the smoke vanisheth so shalt thou drive them away!* 
Even to common minds this familiarity with the grand 
poetic imagery in prophet and apocalypse gave a loft- 
iness and ardour of expression. ... Its effect, however 
dispassionately we examine it, was simply amazing." 

The efforts of Professor Moulton, in his "Literary 
Study of the Bible" to reduce its use to literary form 
in order that its meaning may be better understood 
has greatly enhanced its attractiveness. 

4. Their bearing upon ethical and sociological 
questions is especially striking. We are almost startled 
by the freshness and vividness with which they expose 
the social evils of our own times. This aspect of 
their writings suggests the solidarity of the race. 
Livingston said that nothing convinced him of the 
unity of the human family more than the fact of the 
universal presence of sin. Even in darkest Africa its 
power to destroy, its shadows of fear and its agonies 
for deliverance, are but distorted and intensified forms 
of experience in the most enlightened Christian lands. 

It is instructive to note, in the reforms of three thou- 
sand years ago, that almost the same forms of evil 
existed as are extant today. Their results are clearly 
marked out. Selfishness found expression then as 
now, in monopoly and greed. Men were eager 

!2 •." 



The Human Element 

"to add field to field." They bought the needy "with 
a pair of shoes", taking advantage of the necessity ol 
the poor. We read of the "balances of deceit", and 
of those who "do evil with both hands earnestly" and 
"who love to oppress." 

The evils of the drink habit and the far greater sin 
of taking advantage of the weakness of those subject 
to its power, are centre shots at modern conditions. 
We are mistaken if we think of the temperance reform 
as of today only. Listen to Habakkuk in the closing 
days of the Assyrian Empire, almost three milleniums 
ago; "Woe unto him that giveth his neighbor drink, 
that putteth the bottle to him, and maketh him drunk- 
en also, that thou mayest look on his nakedness" 
(Hab. 11:15). "Woe unto him that buildeth a town 
with blood and establisheth a city by iniquity" (Hab. 
11:13). "How true, now as then, that Whoredom 
and wine take away the heart" (Hosea 4:1 1). What 
description of the brutality and loathsomeness of the 
drunkard is more real than the denunciation of the 
"drunkards of Ephraim" in Isaiah 28:1-8. To read 
these prophecies and note their terrible fulfillment in 
the ruin of the people who practised such sin is to 
verify every modern social problem. Not the least 
value of these writings, from the human side, is their 
application to modem reforms. 

Even the subtle philosophies which we are accus- 
tomed to think wholly modern, and which give plaus- 

13 



The Crowing Miracle 

ibility to evil are clearly indicated. Nothing is so 
dangerous as that moral stupor which seeks to rob sin 
of its sting of remorse. The most fatal sickness is often 
painless. The most incurable moral malady is that 
which is complacent and satisfied. Often it is said, 
sin is but a "growing pain", a harmless stage of growth. 
All evil is but "undeveloped good." How appropri- 
ate is the denunciation by Isaiah of this sophistry, 
"Woe unto them that call evil good and good evil; 
that put darkness for light and light for darkness; that 
put bitter for sweet and sweet for bitter" (Isa. 5:20). 
How everywhere as against pantheistic philosophy, 
which found expression in forms of idolatry, is the 
personality and transcendence of God asserted. Nor 
is He absent from this world. He is everywhere 
present. He is our dwelling place. "In Him we live 
and move and have our being." 

5. But the climax of benefit is reached in the 
spiritual culture resulting from their study. Let us not 
forget that the spiritual is as truly a part of human 
development as the physical or intellectual. Spirit- 
uality is personality raised to its highest power. 
Scarcely in the New Testament writings are these ideals 
richer than in the Old Testament prophecies. Even 
the Sermon on the Mount might be gleaned from this 
marvelous literature. True, it was reserved for the 
Great Teacher to set their notes into a beautiful and 
harmonious chime whose music should ring in a new 

14 



The Human Element 

age. Their value at the bar of Christian Evidence 
we shall see later. It will be found that they have 
laid the foundations for an edifice whose moral grandeur 
has never been equaled in the world's history. Be- 
neath its walls have been piled rocks of law and 
prophecy which even from their human side, give it 
marvelous solidity and endurance. 



15 



CHAPTER III 
THE DIVINE ELEMENT IN PROPHECY 

1 . An introduction to the study of prophecy would 
be incomplete without an inquiry into its claims of 
divine origin and authority. It must be admitted that 
the prophets assumed not only to teach but to com- 
mand. Recognizing their authority whole communities 
were moved to repentance and obedience. Even 
kings trembled at their words. The profound impres- 
sion produced by their messages, the part which these 
messages played in social and religious life of the 
Hebrew people, is one of the most striking facts of 
history. Frederick the Great, when asked for a proof 
of divine inspiration, answered, "The Jews." Cer- 
tainly the phenomena of this unique people are to be 
reckoned with if the scientific method of investigation 
is to be used. The law of induction demands an 
impartial inquiry into the causes leading to such won- 
derful results. 

2. It is a popular theory of the day that all dis- 
tinction between the human and divine should be 
effaced. The natural and supernatural are no longer 
to be regarded as different manifestations. Akin to 
this, and perhaps in part, an outgrowth of it, is the 

16 



The Divine Element 

idea that authority is wholly from within our own 
consciousness. Truth is such to each of us as it ap- 
peals to us and compels our intellectual and moral 
recognition. Such a standard was announced by 
Coleridge when he asserted that he accepted the 
authority of the Bible only as it "found him deeper" 
than other writings. Such a view seems to open a 
way of escape from certain difficulties in fixing the 
source of authority. But it is only a half truth and 
the fatal result of its application is its best refutation. 
The principle if true in one case, holds in all. It must 
be the measure of the social and civil government as 
well as of the religious. If all men were morally 
healthy, if the avenues of the appeal of truth were al- 
ways equally open, if we were intellectually and morally 
constituted alike, such a standard of authority might 
be effective. But facts are against such conclusions. 
It is doubtless true that the highest law in the home 
should be love and respect of the child for parents. 
But if children were to do only the things which ap- 
peal to their undeveloped tastes and judgements their 
education would be sadly defective. The lesson of 
obedience and respect for authority, is at the foundation 
of domestic order. Without it love degenerates into 
indulgence, law into license. 

The application of this conception is well illustrated 
by certain socialistic theories of Civil Government. 
They would at least reduce the authority of the State 

17 



The Growing Miracle 

to the minimum, if not abolish laws and rulers alto- 
gether. With such a standard of authority, anarchy 
would ensue. Until human nature has been redeemed 
and purified, behind the appeal of truth and righteous- 
ness, will be the eternal MUST, which demands 
obedience to law. Behind all government is God 
Himself. The powers that be are ordained of Him. 
The truth of this view of authority is nowhere more 
clearly set forth than in the mission of the prophets. 
From any angle of observation of their mission, the 
transcendence of God is unmistakable in their conscious- 
ness. They were moved to speak what they did from 
a power operating through their own intelligence but 
higher than themselves. 

3. The etymology of the original word for prophe 
clearly conveys the idea of the divine source of their 
power. The Hebrew word for prophet — nabi — is 
derived from naha, whose root idea is that of a foun- 
tain. Like a spring of water it comes from an unseen 
source and while it holds in solution something of the 
surrounding soil it is largely of foreign origin. The 
Saxon word ghost from which comes our household 
word yeast, conveys a similar idea. Its force is hidden. 
Even more to the point is the word geiser, derived from 
the same Saxon word and exemplifying the same idea. 
How wonderful the phenomena of boiling water, 
shooting upward many feet, surrounded by ice and 
snow, and with the sharp contrast of temperature filling 

18 



The Divine Element 

the atmosphere with clouds of steam. David made 
reference to a source of inspiration higher than himself 
when in Psalm 45 he says, with a more literal trans- 
lation, "My heart bursts and bubbles over with a good 
matter, my tongue is the pen of a ready writer.' * Like 
the river Jordan whose head waters pour forth in great 
springs at the foot of Mt. Herman, but come from the 
melting snows upon its lofty heights, cool and clear 
as their sources, so the messages of the prophets came 
from God Himself. Something of their nature was 
taken up in solution but their environment failed to 
account for the purity of their messages, their higher 
than human source. 

Two other words in the Hebrew, roeh and hozeh, 
signify one who sees, or a seer. They exactly express 
the nature of his power, that his vision penetrates 
beyond that of other teachers, whether as relates to 
things present or future. As a commander, who scans 
his field of action with his magnifying glass, notes all 
parts of the battlefield which the soldier in the confu- 
sion and smoke of conflict cannot see, so the prophet 
sees and guides in the spiritual conflicts over which his 
vision extends. He is sometimes called a watchman 
(Isa. 21:1 1 ). Exactly this thought is expressed where 
a watchman in Mt. Sier is looking across the desola- 
tion of Israel to the captives in Babylon. It is that 
mental and spiritual quickening which lifts human 
powers above natural vision unaided by the Spirit 
of God. 

19 



The Growing Miracle 

The Greek word prophetes means in classical use, 
one who speaks for another and more especially for a 
God. Later, in medieval times, the idea of foretelling 
events became the dominant idea and is now its pop- 
ular meaning almost exclusively. Yet it should be 
carefully noted that in the Scriptural use the idea of 
teaching and expounding, even more than foretelling 
events, enters into the prophecies of both the Old and 
New Testaments. But in every case must be recog- 
nized the guiding and elevating presence of God through 
the Holy Spirit. 

4. What seems so clearly indicated by the mean- 
ings of the original words for prophet is fully expressed 
in the limits of the office of prophet, defined in the 
Scriptures themselves. When Jehovah appeared unto 
Moses and commissioned him to stand before Pharaoh 
he plead slowness of speech and Aaron was appointed 
to be his spokesman. "See**, said Jehovah, "I have 
made thee a God to Pharaoh and Aaron thy brother 
shall be thy prophet"(Ex. 7:1). Again, "And he 
shall be thy spokesman unto the people, and he shall 
be, even he shall be to thee instead of a mouth and 
thou shalt be to him instead of a God" (Ex. 4:16). 
This comparison presents the idea of a prophet's rela- 
tion to God and to the people with unmistakable 
clearness. The source of authority was not in the 
speaker but in Jehovah who inspired the message. 
The further study of their lives and words will impress 

20 



The Divine Element 

this fact more fully. It leaves us in no uncertainty as 
to the fact that God has made a revelation to men 
and that he has chosen men to be the media through 
which he communicates. The manner of this revela- 
tion may be difficult to understand but the fact remains. 



21 



CHAPTER IV 
MANNER OF REVELATION 

The fact of a divine element in prophecy being 
recognized, important questions relating to the manner 
in which God has revealed Himself remain to be con- 
sidered. No attempt is made to be critical or philo- 
sophical in this brief statement. It simplifies the 
question to remember that we are concerned at present 
with the Old Testament prophets and that questions 
relating to other parts of Scripture are only inferentially 
involved. Leaving out the question of Moses, who was 
lawgiver as well as prophet, the written prophecies of 
the Old Testament are its least disputed parts. Ex- 
cept in a few instances there is no serious question 
about their authorship or the time in which they were 
written. Certain critical questions which are raised 
about the historical parts of the Bible have little or no 
force when we turn to the prophetic literature. Ye* 
it is true that satisfactory conclusions reached concern- 
ing the divine element in these writings illuminate 
difficulties relating to other parts of the Sacred Scrip- 
tures. 

It is unfortunate that the subject under consideration 
has been sadly fettered by so many theories of inspira- 

22 



Manner of Revelation 

tion. It has been loaded down with burdens it was 
not designed to bear. The result has been confusion 
and doubt. With these theories, however good, we 
need have little to do in this simple inquiry into the 
divine element of prophecy. In this as in all other 
parts of these introductory studies it is desired to ap- 
proach the subject at first hand. We cannot do better 
than to apply the scientific method. By first looking 
at the facts as they exist we shall be able to make a 
more satisfactory conclusion. 

Turning to the Scriptures we find no single theory 
of revelation exclusively asserted. On the other hand 
we are led to understand that God has communicated 
with men in different ways. The opening words of 
Hebrews well express this fact. "God, Who at sun- 
dry times and in divers manners spake in times past 
unto the fathers by the prophets, hath in these last 
days spoken by His Son'*(Heb. 1:1-2). Going back 
to the earliest revelations in the Mosaic period we 
read in Numbers 12:5-8, "And the Lord came down 
in the pillar of cloud and stood in the door of the 
tabernacle and called Aaron and Miriam: and they 
came forth. And He said, Hear now my words: 
If there be a prophet among you, I the Lord will 
make myself known unto him in a vision and will speak 
unto him in a dream. My servant Moses is not so; he 
is faithful in all my house. With him will I speak 
mouth to mouth, even apparently and not in dark 

23 



The Crowing Miracle 

speeches; and the similitude of the Lord shall he behold: 
wherefore then were ye not afraid to speak against 
My servant Moses?" Again, Numbers 1 1 :25, "And 
the Lord came down in a cloud and spake unto him 
and took of the spirit that was upon him and gave it 
unto the seventy Elders: and it came to pass that when 
the spirit rested upon them, they prophesied and did 
not cease." Here are four different ways of revelation 
indicated, viz. through vision, in a dream, directly or 
apparently as to Moses, and by a giving of His spirit 
to the seventy Elders who were to be the teachers of 
the people. It is not asserted that these are all the 
ways in which God spoke to man, but such references 
are sufficient to show that He did speak and that He 
was not confined to any one prescribed method. Doubt- 
less in His wisdom He selected that way which was 
best suited to the subject to be presented and to the 
people to be addressed. The culmination of all reve- 
lation came in His Son, "the brightness of His glory 
and the express image of His person." Here all words 
were merged into a life. Language grew weak be- 
fore the presence of truth incarnated. 

To solve all difficulties, to explain all mysteries with 
respect to God's relation to men would be as impossi- 
ble upon the human as on the divine side of the ques- 
tion. Who knows the spirit of man in its natural 
operations? Even as the influence of one human spirit 
over another is mysterious and intangible yet positively 

24 



Manner of Revelation 

recognized, so may the presence of God's spirit be 
recognized and verified by its results. As well might 
the message of wireless telegraphy be denied as it, 
brings tidings of help to the wrecked mariner who 
cannot see the force operating. The very appeal to 
his intelligence convinces him that an intelligence from 
without communicates with him. Yet such commu- 
nications have a consistency and dignity commensurate 
with the purpose of a divine revelation. Not every 
sound of the sea, not every moan or sigh of wind is a 
message from the shore; nor is everyone competent to 
comprehend such a signal. Certain conditions must 
exist. The message itself must bear upon the central 
purpose of such a revelation. Dean Trench has said, 
if a circle is seen from any point except the centre it will 
not appear a true circle, it will assume the shape of an elipse. 
So all divine revelation must be judged by its relation 
to its ultimate purpose. That purpose is the revelation 
of Jesus Christ as the Saviour of the world. It was 
not dogmatism but common sense that led John to say, 
"Hereby know we the spirit of God: and every spirit 
that confesseth that Jesus Christ is come in the flesh is 
of God: and every spirit that confesseth not that Jesus 
Christ is come in the flesh, is not of God** (1 John 4: 
2-3). Every other view is out of the path of commu- 
nication. Consistency and unity are the infallible 
tests of the voice of God in revealing Himself to men. 
It follows therefore that the clearest and most em- 
25 



The Crowing Miracle 

phatic utterances will bear upon this supreme proposi- 
tion. Inspiration is focalized here. The margin of 
"dark sayings" and of "similitudes" may shade off 
into more remote themes related directly or indirectly 
to it, but when the focus is determined there can be 
no mistake. Seen from this point the beauty and 
significance of that which is more obscure or less im- 
portant becomes clearer to the understanding. Not 
every tint of pigment or stroke of the brush is equally 
important in a great picture. Its logical centre, its 
artistic conclusion must give meaning to its background. 

The closing words of the chapter on Inspiration in 
Marcus Dodds* recently published work are at least 
suggestive. "Inspiration enables its possessor to see 
and apprehend God and His will and to impart to 
other men what he has himself seen and apprehended. 
Within this one great function of inspiration considera- 
ble variety exists. The inspiration of Isaiah or Paul 
is different from that of the compiler of the Proverbs 
or the annalists who drew up Chronicles. The work 
intrusted to one inspired man may be different from 
that entrusted to another and we are not to suppose 
that because their work is equally inspired it is equally 
profitable." This well expresses the fact of the vary- 
ing character and importance of the inspired writings. 

It would be unfortunate, however, to limit these 
utterances to what was fully comprehended by the 
prophets themselves. A striking fact, unexplained by 

26 



Manner of Revelation 

those who deny divine inspiration, is that many things 
predicted were mysterious to those prophesying them 
who, had they lived to see their fulfillment, would 
have been surprised. (IPet. 1:10-12). Among the 
methods of communication must be included a pos- 
sibility of direct, even verbal revelation, however 
rarely this may have occurred. If the personality of 
God is accepted, if the foundations of Christian Theism 
are admitted, not only the possibility but the probability 
that the Heavenly Father would communicate with His 
children is evident. Psychology reveals the fact that 
one mind may take possession of another mind, control- 
ling thought and action absolutely. Such a power is 
exceptional but it is not difficult to admit that the 
Spirit of God may do what it is possible for the spirit 
of man to do acting upon another intelligence. 

In defining the various ways God has of revealing 
Himself through human agency, Professor Milligan 
says,* "There are three elements in the Divine Ad- 
ministration — three ways in which God's power is 
exercised and manifested — with which every student 
of the Bible must be familiar. These are the Natural, 

the Providential, and the Miraculous God is 

the most exact and particular of all economists. He 
never uses superfluous means for the accomplishment 
of any purpose. If the natural is sufficient He never 
uses the providential; and if the natural and providen- 

* Pg. 275, Reason and Revelation. 
27 



The Crowing Miracle 

tial are sufficient He never uses the miraculous. But 
when these are not sufficient, when the natural and 
providential are both inadequate to His purposes and 
ends, then rising above all the laws and forces and 
formulae of nature, He simply effects by His own im- 
mediate and direct agency whatever is His will and 
His purpose." 

Beyond question the supreme end of the Bible, and 
therefore of the prophets, is to reveal Jesus Christ as 
the Son of God and the Saviour of men. All the 
elements of the Divine administration have been laid 
under tribute to accomplish this end. There are many 
"by-products" of revelation but this is ultimate and 
above all. Seen from this standpoint even the diffi- 
culties of revelation justify our conception of the wisdom 
and benevolence of God. In much of the Bible the 
natural predominates. But beyond question the super- 
natural in which we see the hand of God directly, is 
needed to account for this marvelous revelation. Such 
a power has not been used to illuminate side issues, to 
reveal science, history or any other source of knowledge 
only so far as is needed to contribute to the supreme 
end. But like a searchlight it has illuminated a path 
straight to the Redeemer of the world. Incidentally 
other important truths are brought to light, but the 
direct object is the infallible revelation of "the Gospel 
of the Glory of Christ." 



28 



CHAPTER V 
THE FALSE AND THE TRUE 

1 . In presenting the proofs of a divine revelation we 
are confronted with the fact that there have been and 
are other claims made of r direct communication with 
the supernatural. While it would be too much to 
assert that God has never spoken to man except 
through the writings of the Old and New Testaments 
and that He never will speak to the world again, it is 
necessary to carefully guard these assumptions. 

In many instances such claims have been fully ex- 
posed as deceptions. Even where intended imposture 
is not evident the character of the messages and their 
results upon society exclude them from the class of the 
Hebrew prophets. If we are correct in assuming that 
the revelations already made in the Old and New 
Testaments are sufficient to sustain the claims of Christ 
as the world's Redeemer and to throw all needed light 
upon the way of righteousness, the "law of parsimony* * 
would exclude them as needless messages. If we 
search the history of almost two thousand years we 
are unable to find any ethical or spiritual truth not al- 
ready incorporated in the teaching of the Bible. A 

29 



The Crowing Miracle 

glance at some of these claims to supernatural com- 
munication is sufficient to illustrate the difference be- 
tween the true and the false. 

2. Every one conversant with classical literature is 
familiar with the fact that it is interwoven with so 
called communications with the unseen world. Dr. 
Geikie says, "The ancient world at large was marked 
by its eager efforts to penetrate the secrets of the higher 
powers which control human destiny. Nothing im- 
portant was undertaken either in public or private life 
without inquiring into the will of the Gods through 
seers, diviners, augurs, oracles or prophets who claimed 
ability to satisfy their cravings. . . . The divine will 
was read in the phenomena and occurrences of outer 
nature and of the animal world, in the whispering of 
the oak leaves of Dodona, in the flight of birds, in the 
motion of the entrails of a sacrifice, in the sounds of 
birds or beasts, or in their unexpected appearances." 
In the mythologies of these peoples the human and 
divine are constantly associated in the events of both 
public and private life. They find expression in liter- 
ature, in sculpture and painting. Many of these 
superstitions fascinate us with their beauty. Their 
mythologies have had a wonderful influence upon 
modern literature. 

As representations of either moral or spiritual truth, 
however, they are radically defective. Their appeal 
is to the sensual. They tend to destroy rather than 

30 



The False and The True 

exalt moral ideals in society. It is significant that the 
strictest observance of their requirements from a religious 
standpoint produced no elevating effects. The decline 
in government and morals went on unchecked by its 
beautiful and stately ceremonies. No doubt the com- 
mon people were held in superstitious awe but the 
better informed did not take religion seriously. It is 
said that the priests could scarcely restrain themselves 
from laughing as they met in public places. The 
ruins of ancient shrines and temples often expose the 
implements by which tricks and impostures were 
worked upon the unsuspecting. The emptiness and 
heartlessness of this religion is demonstrated by its 
weakness. It needed no bloody persecutions to de- 
stroy it. The chief cause of the fall of the ancient 
religion of Rome was withdrawal of its support from 
the public revenues. There was nothing about it for 
which men cared to suffer or die. It had no power 
to enter the sacred chambers of the soul where the 
inspirations of moral heroism reside. Its socalled rev- 
elations were but reflections of human life in which 
the beautiful was mingled with gross distortions. It 
debased rather than elevated society. In passing it 
left no permanent contribution to the world's better- 
ment. 

3. What is true of the religion of Greece and Rome 
in a measure may be asserted of every other pagan 
religion. While widely varying in characteristics they 

31 



The Growing Miracle 

all make an appeal to the unseen world in their rites 
and ceremonies. Missionaries tell of the devil wor- 
ship of India, the impostures of medicine men in Africa 
and among the American Indians. The strange mu- 
sic of the Chinese in a certain Festival is said to have 
for its purpose the frightening away of evil spirits. 
From its effect on western ears it would seem to be 
wholly adequate. 

The effects produced by different forms of heathen 
worship are also various. In all of them doubtless, 
there are elements of good mingled with dark shadows 
of ignorance and moral corruption. They are at best 
"broken lights" of God. If they are judged by their 
influence upon the world they are found wanting. 
They demonstrate the need of a perfect revelation. 
This universal cry for some voice to guide the world 
in its darkness is most significant. It is a law of being 
that every phenomenon has an adequate cause. Vis- 
ion without light, hunger without food, love without 
an object, worship without God — all these are incon- 
sistent and unscientific. They may appear as excep- 
tions but not as normal experiences. This universal 
longing to communicate with the supernatural implies 
a real source of satisfaction for these longings. It is 
certain that God speaks to men somehow and some- 
where, else we live in a dishonest world. It is evident 
that the soul is constituted to know and communicate 
with God, aye, is "homesick" to hear His voice and 
to speak to Him. 

32 



The False and The True 

A study of the philosophers reveals the ina- 
bility of man to find God by reason alone. Many 
wonderful efforts have been made to penetrate the 
mysteries of being and reveal Him to the soul. The 
result has been uncertainty and disappointment. The 
words of Seneca express the helplessness felt by the 
greatest of the philosophers. "No man can help him- 
self; let some one give him a hand." Even in things 
pertaining to the present life, conclusions reached are 
conflicting. In the spiritual realm and concerning the 
future life impenetrable mists of doubt hang over all. 
All the philosophers have died "with a question upon 
their lips." 

4. But of all perversions of the gift of prophecy the 
most marked are found among the chosen people of 
God. Where the light shines brightest the shadows 
are darkest. We read of the "lying prophets" of Israel 
There are no greater examples of a willful misleading 
of the people, of turning blessings into curses, than in 
these false messengers. They were wholly selfish in 
their motives. For transient popularity and gain they 
prophesied only good things, crying "peace, peace, 
when there was no peace." They drowned the words 
of reproof and warning of true leaders with their false 
and boastful clamor. Nor were they few in number. 
Their services were eagerly sought by corrupt rulers to 
ease their consciences and quiet the fears of the people. 
In some instances the surest defeat of false prophets 

33 



The Growing Miracle 

seemed to be to abandon them and their victims and 
allow the full force of retribution to fall. Only after 
the most willful rejection of the truth was it said that 
God sent lying prophets, the more completely to break 
the spell of their deceptions. (1 Kings 22:22). In the 
dark days of the downfall of Judah when Jeremiah 
was pleading with the people to turn from their evil 
ways before it was too late, his greatest obstacle was 
the false sense of security created by these impostors. 
Concerning them God said, "The prophets prophesy 
lies in my name; I have sent them not, neither com- 
manded them, neither spoke unto them. They proph- 
esy unto you a false vision, and divination, and a thing 
of naught and a deceit of their heart* ' (Jeremiah 14:14). 
The danger of listening to them was clearly marked 
out in Jeremiah 23:16-17. "Harken not unto the 
words of the prophets that prophesy unto you, then 
make you vain, they speak a vision of their own heart 
and not out of the mouth of the Lord. They say unto 
those that despise me, The Lord hath said, Ye shall 
have peace, and they say unto everyone that walketh 
after the imagination of his own heart, No evil shall 
come upon you." 

A further indication of the danger of these spiritual 
counterfeits is shown by the rigid laws against them. 
Jehovah commanded Moses, "Thou shalt not suffer a 
witch to live" (Exodus 22: 18). In Leviticus (chap. 
19:31) the command is repeated with emphasis indi- 

34 



The False and The True 

eating that such practices were sinful and rebellious. 
"Regard not them that have familiar spirits. Neither 
seek after wizards to be defiled by them. I am the 
Lord, your God." In Deuteronomy (chap. 18:9-12) 
a very full enumeration of these practices is given. 
They are declared to be "an abomination unto the 
Lord and because of these abominations the Lord 
thy God doth drive them out from before thee. Thou 
shalt be perfect (sincere) with the Lord thy God." 

How true it is that most precious things are most 
basely counterfeited. In both ancient and modern 
times the peril of tampering with the sacred things of 
Jehovah is unmistakable. "By their fruits ye shall 
know them.'* 



35 



CHAPTER VI 

TESTS OF GENUINENESS 

I. The most rudimental of proofs of the divine 
presence in revelation is the test by miraculous power. 
The record of miracles in both the Old and New 
Testaments cannot be questioned without rejecting the 
credibility of all. The teaching and history of the 
Bible are interwoven with supernatural facts. More- 
over it is difficult if not impossible to account for the 
results produced without their presence among the 
causes assumed. 

In the nature of the case they were exceptional. 
They were intended to arrest attention and create 
confidence where an emergency demanded immediate 
action. They were used with economy, since their 
too frequent repetition would have destroyed their 
power. They were not designed or used to take the 
place of teaching or any other ordinary means of spir- 
itual growth. They were always consistent with the 
larger purposes of the divine administration. 

Among the examples in the Old Testament we may 
study with profit the miracles of Moses in the deliver- 
ance of the Israelites from bondage. Nothing short 
of these startling events could have awakened confi- 

36 



Tests of Genuineness 

dence among the Israelites or created respect for 
Jehovah in the mind of the Egyptians. They were 
not merely works of wonder. They were logical 
refutations of a false and idolatrous religion. Each 
miracle, as will be seen later, was aimed at some deity 
or element of Egyptian worship. 

A similar case is the contest of Elijah with the priests 
of Baal at Mt. Carmal. Perhaps no other kind of 
evidence could have produced the result. Its appeal 
was necessarily to the lower motive of fear. No ap- 
peal to higher motives through teaching could have 
availed. Everything connected with the situation jus- 
tified this miraculous proof of the supreme power of 
Jehovah. The death of Ananias and Saphira as re- 
corded in the New Testament may be explained upon 
this principle. It had to do with an emergency in 
the establishment of the church. It needed to be set- 
tled once for all that God, represented by the Holy 
Spirit could not be deceived. Insincerity and hypoc- 
risy must be stamped out lest the conflagration spread 
land involve the entire body. 

The impartation of spiritual gifts in the apostolic 
age was designed as a temporary scaffolding to aid in 
the complete organization and establishment of the 
Church. They were adapted to the initiation of its 
work. That it was a temporary expedient is clearly 
stated (1 Cor. 13:6-10). The great trinity of Chris- 

37 



The Crowing Miracle 

tian graces, faith, hope and love, was to survive all 
miracles and afford the supreme proof of the divine 
origin of the Church. 

2. When we reach the period of written prophecy 
the tests of divine authority are of a different character. 
Certain standards are raised by which prophetic claims 
are tried. It is because these tests are appeals to 
judgment that they are especially valuable. Indeed 
their force increases rather than diminishes with time. 

The first that may be stated is the test of loyalty 
and consistency. It is of course applicable to those 
who were believers in the true God and who had al- 
ready acknowledged Him. In the following passage 
Moses states the case clearly. "If there arise among 
you a prophet or a dreamer of dreams, and giveth 
thee a sign or a wonder and the sign or wonder Com- 
eth to pass, where he spake unto thee, saying, Let us 
go after other gods which thou hast not known and 
let us serve them; thou shalt not harken unto the words 
of that prophet or that dreamer of dreams, for the 
Lord, your God proveth you, to know whether ye love 
the Lord, your God with all your heart and with all 
your soul" (Deut. 13:1-3). 

Here, it will be noted, the standard of loyalty and 
love is placed above the signs and wonders of a false 
prophet, even though his deception cannot at once be 
exposed. Loyalty to the one God that is grounded 
in supreme love for Him does not admit of the possi- 

38 



Tests of Genuineness 

bility of following other gods. Before the force of a 
fully grounded moral conviction anything inconsistent 
with it must be rejected. Only until sufficient evidence 
was produced to revolutionize their entire conception 
of God and utterly destroy the foundations of their 
faith in Him could they entertain conflicting claims 
however shrewdly presented. One who has looked 
upon a mountain until its presence has been fixed up- 
on the vision is not deceived by the clouds of a passing 
storm however black they may be. He will believe 
in the mountain still and wait for the clouds that ob- 
scure it to pass away. 

It was exactly this test which John commanded by 
which anti-christ was to be detected. "Hereby 
know ye the Spirit of God: every spirit that confesseth 
not Jesus is not of God; and this is the spirit of anti- 
christ" (1 John 4:2-3). Such a test, grounded as it 
is in consistency and based upon love, is a great safe- 
guard now as it has always been. It is the anchor 
that holds in all storms. It is in their perfect harmony 
with the loftiest ideals of God that the Old Testament 
prophets stand this test. Their teachings answer to 
the deepest and holiest experiences of the soul. 

The second test may be termed the criterion of 
common sense and efficiency. "When a prophet 
speaketh in the name of the Lord, if the thing follow 
not, nor come to pass, that is the thing which the Lord 
has not spoken, but the prophet has spoken presump- 

39 



The Crowing Miracle 

tuously. "Thou shalt not be afraid of him" ( Deut. 
1 8:22). (See also Jeremiah 28: 9). In many cases the 
truth or falsity of the claims of a prophet was capable 
of almost immediate verification or exposure. In the 
cases of Moses and Elijah already cited we have strik- 
ing examples. The counsel of prophets was often 
sought by Kings in matters pertaining to events about 
to take place. Their words could easily be put to 
test. 

Acting upon the warning and advice of Isaiah the 
overthrow of Judah was averted in the days of Heze- 
kiah. Failing to heed the words of Jeremiah, hope- 
less disaster fell upon the same people. Many false 
prophets persuaded them that no danger would follow 
a continuance in disobedience. 

The fact that prophecy was conditional in many 
cases is an important element in its interpretation. 
God clearly stated His purpose to change His plans 
according to the conduct of the people. He said, 
"At what instant I shall speak concerning a nation, 
and concerning a kingdom, to pluck it up, and to pull 
it down, and to destroy it; if that nation against whom 
I have pronounced turn from their evil, I will repent 
of the evil that I thought to do unto them. And at 
what instant I shall speak concerning a nation, and 
concerning a kingdom, to build and to plant it; if it 
do evil in my sight, that it obey not my voice, then 
I will repent of the good wherewith I said I would 

40 ■"*.-■ 



Tests of Genuineness 

benefit them" (Jeremiah 18:7-10). Even where such 
a condition was not stated it seems to have been im- 
plied. The hesitancy of Jonah to prophesy against 
Nineveh was in part on account of this conditional 
element. He said when the judgment had been 
stayed, "I knew that Thou art a gracious God, and 
merciful, slow to anger, and of great kindness, and 
repentest Thee of evil" (Jonah 4:2). The fact that 
such conditions were uniform and not capricious left 
no doubt as to the divine purpose. 

The test of fulfillment is not exhausted in a single 
generation. A very large part of the predictive ele- 
ment of prophecy relates to the distant future. It deals 
with events which do not admit of the possibility of 
natural foresight. Because their fulfillment is gradual 
it is none the less wonderful. The providential pur- 
pose concerning nations and especially concerning the 
Kingdom of Christ in the world has been clearly fore- 
told. This renders prophecy far more convincing now 
than when it was given. Its evidential value grows 
with the ages. The conditions are such as to pre- 
clude the possibility of imposture. 

It is significant that no other form of religion relies 
upon prophecy as a permanent basis of proof as does 
the religion of the Bible. Instances of the use of pre- 
dictive prophecy at the beginning have not been un- 
common but the ordeal of time has been fatal to their 
claims. 

41 



CHAPTER V 

HEBREW PROPHECY TESTED 

The application of these tests forms an essential 
part of the present study. To discuss here at length 
the genuineness of Hebrew prophecy would be to an- 
ticipate what is more appropriately referred to else- 
where. It is entirely proper however that a prelimi- 
nary statement be made in order that the contrast 
between the false and the true may appear in advance. 

1 . So far as these revelations are grounded in super- 
natural proofs they bear the marks of intelligent purpose 
in the use of miracles. As in the case of Moses and 
Elijah they were logical demonstrations of truth. 
Their end was to make way for benevolent results. 
Miracles, however, were used with economy and only 
as a preparatory step leading to faith in God and 
obedience to His commands. They were the scaffold- 
ing, temporarily used, in order to build the more 
complete structure of divine revelation. When their 
purpose had been fulfilled they ceased, reappearing 
only as some new emergency demanded their use. 

2. Unlike the so called prophets of other religions, 
and most of all the "lying spirits" of the imposters of 
Israel, the Hebrew prophets were noble and heroic 

42 



Hebrew Prophecy Tested 

characters. They lived what they taught. No small 
element of their power was personal. They were not 
perfect nor free from faults and inconsistencies but they 
walked with God and lived in an atmosphere of purity. 
They were unselfish, shunning no sacrifices necessary 
to the welfare of the people to whom they were sent. 
Their messages as we have seen were on the highest 
moral plane of thought and motive. They rose above 
the ceremonial and formal and caught a vision of the 
loftiest spiritual conceptions. In no true sense can 
they be said to be the product of their times. They 
were almost invariably persecuted and rejected by 
their contemporaries. 

With Longfellow we may say: 

"The age in which they live will not forgive 
The splendor of the everlasting light 
That makes their foreheads bright, 
Nor their sublime forerunning of their time." 

3. They were harmonious and consistent in their 
messages. The unity of the prophecies is a growing 
marvel. This becomes more and more evident as we 
advance in the study of their writings. They spoke 
and wrote under widely different circumstances but no 
note of discord is heard. Above aH they were su- 
premely loyal to Jehovah. No appeal or temptation 
was able to swerve them from their fealty to the one 
God. Through all the mists that obscured the fu- 
ture they saw the light of the victory of righteousness 

43 



The Cr owing Miracle 

and truth. They were sure that sometime God would 
triumph and His glory cover the earth "as the waters 
cover the sea." 

4. The messages of the Hebrew prophets have 
come to pass. While the Roman oracle is silent and 
its words have no influence on the present time, Hebrew 
prophecy was never more powerful to move and con- 
vince mankind than today. The words of Mozley 
clearly set forth this fact. * "Prophecy under paganism 
never grew into a practical and directing power, and 
even the great Roman poet, captivated as he was by 
its ancient utterance and the beauty of its promise, yet 
could do no more with it than convert it into a court 
compliment. . . . But as soon as prophecy found a 
receptacle in the chosen race, it grew strong, it became 
an architect and builder, it raised institutions, it en- 
acted ordinances. In Abraham it founded a family, 
in Moses it framed a law, in David it erected a king- 
dom. The Hebrew people from the first gave proph- 
ecy a fixed home, and the nation became the regular 
and guarded depository of the sacred gift. The 
Jewish community was the fort of prophecy, main- 
taining and keeping up the inspired expectation, 
protecting it from outside blasts, and surrounding it 
with institutions and schools; so that, preserved as a 
directing influence among them, it prepared a practical 
reception for the Messiah, and founded that body of 

* Mozley 's Ruling Ideas in Early Ages. 



Hebrew Prophecy Tested 

thought in the nation which welcomed Him who ful- 
filled the promise when He came and in that welcome 
founded the Christian Church. Prophecy had thus 
the most striking practical result, and proved itself an 
instrument of real efficiency and power." 

Nor is its wonderful fulfillment a matter of the past 
only. Age after age the outlines of its divine purpose 
are more clearly cut against the sky of history. It 
throbs with life and power. "The word of God is 
living and powerful, and sharper than any two-edged 
sword" (Heb. 4:12). 

The character of the prophets, their messages of 
living truth together with the story of their marvelous 
fulfillment give certain pledge of God's presence in the 
world. What has been wrought is but the dawn of 
a glorious day. 



45 



PART TWO 
HEBREW PROPHECY 



CHAPTER I. 
CLASSIFICATION IN HEBREW CANON. 

The classification of prophecy in the Hebrew canon 
varied somewhat from the later arrangement found in 
our Bible of the present time. 

1 . The predictive element was rather an incidental 
than an essential characteristic. Prophetic literature 
had to do with "forthtelling more than foretelling" if 
we may judge from some of the books included among 
the prophets. Moses, though chiefly historian and 
lawgiver, was the type and forerunner of the "Great 
Teacher come from God", Jesus Christ. It is evident 
that the prophetic writings were classified according 
to the authority and inspiration of the writer without 
exact reference to the nature of the message. Certain 
books that are usually designated as historical were 
placed in Hebrew canon among the prophets. 

The prophetic writings were classified in two di- 
visions, viz., the Former and Latter Prophets. 

They were arranged as follows: — 
FORMER PROPHETS 

Joshua 
Judges 

I st and 2nd Samuel (one book) 
1st and 2nd Kings (one book) 
48 



Classification 


In Hebrew Canon 




LATTER PROPHETS 


Major Prophets 




Minor Prophets 


Isaiah 




Hosea 


Jeremiah 




Joel 


Lamentations 




Amos 


Ezekiel 




Obadiah 

Jonah 

Micah 

Nahum 

Habakkuk 

Zephaniah 

Haggai 

Zechariah 

Malachi 



The book of Daniel, though its author was counted 
one of the greatest of prophets, was placed by the 
Rabbis among the poetical books, called the Hagia- 
grapha or Sacred Writings. That he was ranked 
among the prophets in the New Testament time, is 
indicated by a quotation made by Jesus and also by 
reference to Him in the writings of Josephus in both 
of which he is referred to as a prophet. Dr. Barnes 
(see Introduction to Daniel) thinks the arrangement 
referred to was due to a later rather than an earlier 
period of the Hebrew canon. 

2. The books called the Former Prophets were so 
designated probably because they were mainly written 
or compiled by members of the prophetic school 

49 



The Growing Miracle 

The books in their present form were no doubt com- 
piled from existing sources with slight alterations or 
additions made by later writers. 

The book of Joshua is generally assigned to himself 
though nothing is certainly known of its origin or 
authorship. The closing verses were obviously added 
by a later writer as the events recorded are supposed 
to have occurred after his death. 

The books of Samuel, originally one book, are 
generally thought to have been written by Samuel, 
conjointly with Nathan and Gad. Dr. Smith says, 
"With respect to the authorship, the common opinion 
is, that the first twenty four chapters were written by 
the prophet himself and the rest by the prophet Nathan 
and Gad. M Whether this traditional view is correct 
is not a matter of full agreement among scholars. 
These valuable writings are largely biographical and 
historical. 

The books of Kings, also originally one book, con- 
tain the history of the chosen people from David's 
death to the death of Jehoiakin after his liberation 
from prison in Babylon. There is strong internal evi- 
dence to indicate that Jeremiah was the editor of these 
records. They may, however, have been written 
earlier and compiled by him. It is evident that the 
author used such authentic matter as was at hand in 
the preparation of these books. They have mainly 
to do with Israel as a Theocracy. 

50 



Classification In Hebrew Canon 

Of the sixteen books which may more properly be 
called prophecy there is little doubt as to the author- 
ship of most of them. They are named from their 
authors and are in most cases of clearly denned origin. 



51 



CHAPTER II 
PERIODS OUTLINED 

1. It will be seen that the plan of treatment is 
chiefly historical. The importance of keeping the 
correct settings and backgrounds of history is strongly 
emphasized. It in no way weakens the claim of di- 
vine origin to admit that the teachings of the prophets 
were closely linked with the history of their time. 
They were preachers of righteousness and often states- 
men of worldwide vision. Not only should the events 
immediately connected with Israel be carefully noted 
but as far as possible the wider view of the world's 
contemporaneous histo/y should be carefully studied. 
The great world powers should be kept in mind if the 
words of the prophets are to be studied with full ad- 
vantage. Fortunately, critical study and archaeolog- 
ical discoveries have greatly aided us in making such 
preparation for Biblical study. 

2. Preparatory to entering upon a study of the He- 
brew prophets it is necessary to outline certain divisions 
or periods. These have been made in part for con- 
venience as well as for logical reasons. The chro- 
nology of Bishop Usher is retained as most commonly 
used. 

They may be stated as follows; 
52 



Periods Outlined 

1 . Patriarchal Period, extending from the account 
of the Creation to the call of Moses, a period of 
about twenty five hundred years or B. C. 4004 to 
B.C. 1491. 

2. From the call of Moses to the latter days of 
Samuel, B. C. 1491 to B.C. 1095. It includes the 
time of the Judges and reaches to the beginning of the 
Kingdom of Israel. 

3. From the beginning of the Kingdom to, the time 
of the written prophets, B. C. 1095 to B. C. 838. 

4. The written prophets of the Northern Kingdom 
grouped about the fall of Israel and their captivity by 
Assyria, B. C. 721. They were Jonah, Amos and 
Hosea. 

5. Contemporaneous prophets in Judah, viz., Joel, 
Micah and Isaiah. 

6. Prophets grouped about the fall of Assyria, 
B. C. 625 viz., Nahum, Habbakkuk and Zephaniah. 

7. Prophets grouped around the downfall of Judah 
about 600 B. C. Of those who prophesied around 
this critical period were Jeremiah at Jerusalem, Ezekial, 
Obadiah and Daniel in Babvlon. 

8. The Post Captivity prophets who prophesied 
after the return of the Jews from the Babylonian cap- 
tivity. Of these Haggai and Zechariah were contem- 
poraneous. Malachi was the latest of the Hebrew 
Prophets, his brief but intense message closing the 
canon of the Old Testament Scriptures. 

53 



The Crowing Miracle 

PERIOD ONE. 
THE PATRIARCHAL PERIOD 

The Patriarchal Period though longest as to time, 
contains but little strictly prophetic literature. It is 
suited to the childhood of the race in which the sim- 
plest and most direct language was employed. Jeho- 
vah did not speak so much through men as to them. 
Instances of special revelations with few exceptions were 
given directly or through angelic messengers. There 
was no order of prophets. The patriarch of the family 
or tribe filled the office of ruler, priest and prophet. 
The condition of such revelation depended largely on the 
piety of the one receiving it. We are told that "Enoch 
walked with God and God took him." It is written 
that Noah "was a just man and perfect in his genera- 
tion and Noah walked with God.'* Abraham was 
called the "Friend of God." These expressions in- 
dicate the intimacy of these spiritual leaders with 
Jehovah. They shine as stars of the first magnitude 
through the mists of an obscure age. 

We are not to suppose, however, that all the cases 
of divine communication are related in the few chap- 
ters that compose the record of this period. Doubtless 
much unwritten history has been buried with the tra- 
ditions of forgotten peoples. Much that was written 
may never come to the knowledge of the modern 
world. We know that Abraham was called from 
Chaldea where archaeology reveals a high state of 
cultivation and a knowledge of writing. We are not 

54 



Periods Outlined 

at all sure, nor is it probable, that the first of the pa- 
triarchs was alone in his loyalty to the one God. We 
read a little later of Melchizedek, priest of the Most 
High God, to whom Abraham bowed as to a superior. 
(Heb. 7:4-7). Nor are we to assume that all divine 
revelations made to the patriarchs are transmitted to 
us in the brief accounts of their lives. It is sufficient 
to know that God did not leave Himself without wit- 
nesses in this faraway period of the world's history. 
There are striking evidences of His nearness to men 
and of His guidance of families and nations with a 
view to the fulfillment of His beneficent purposes. 

2. The opening chapter of the Bible is very prop- 
erly the arch through which other revelations con- 
tained in it enter. Since it refers to a period antedating 
human history it is truly a prophecy. As prophecy 
of the future is often revealed in visions in which great 
events move in panoramic procession, covering vast 
spaces of time which in the perspective appear brief, 
so it may be with this sublime vision of the past 
which lies beyond the horizon of history. While not 
intended to take the place of science it is interesting to 
know that it is in harmony with demonstrated facts. 
As literature it is sublime. 

Dr. Moulton* holds it to be a grand poem in which 
perfection of structure and fulness of parallelism are 
evident. He regards it "a logical classification of the 
elements of the universe, with the emphatic assertion 
of divine creation in reference to each." 

* Literary Study of the Bible. 

55 



The Crowing Miracle 

Similar traditions from Aryan, Turanian and Chal- 
dean sources have been found in recent years, though 
much corrupted from the lofty spiritual conceptions 
in the Mosaic account. This fact points to a revela- 
tion more remote, a central fountain from which all 
streams may have descended, but which, unlike that 
of other nations, has been preserved in its sublimity 
and purity in the inspired writings of the greatest of 
Hebrew prophets. 

3. But our studies of this prophetic period have 
chiefly to do with God's dealings with men. They 
have a special relation to the tragedy of sin. While 
the predictive literature of the Patriarchal dispensation 
forms only a small part of its records, it is exceeding 
precious. Its prophecies are gleams of hope that have 
kept alive faith in God which otherwise might have 
been lost. Like a sublime anthem whose beginning 
is expressed in notes soft and distant, growing fuller 
and richer with new harmonies until the cathedral 
vault echoes with a joyous tumult of voices, so has 
prophecy filled the world with its growing power. 
Only when the Messiah came was the triumphant 
climax reached. 

The first of these revelations is the curse of Jehovah 
pronounced upon the serpent in the garden of Eden. 
"And I will put enmity between thee and the woman, 
and between thy seed and her seed; he shall bruise 
thy head and thou shalt bruise his heel/' (Genesis 

56 



The Patriarchal Period 

3:15). While vague and indefinite at the time, giving 
only a gleam of hope, in the light of later revelations 
and of the history of the race, only one meaning can 
be drawn. The descendants of our first parents were 
destined to wage a long conflict with evil, suffer many 
defeats but finally conquer. "The seed of the woman" 
finds a complete fulfillment in Jesus Christ. "For if, 
by the trespass of the one, death reigned through the 
one; much more shall they that receive the abundance 
of grace and of the gift of righteousness reign in life 
through the one, even Jesus Christ." (Rom. 5:17). 

Black clouds of sin settled more and more over the 
earlier generations of our race leading to the judgment 
of the deluge. Jehovah declared that His spirit should 
"not strive with man for ever, for that he also is flesh: 
yet shall his days be a hundred and twenty years." 
(Gen. 6:3). The exact meaning of this statement is 
not certain. Perhaps the most probable interpretation 
relates to the period of probation during which Noah 
was warning the people of their danger. Later the 
purpose of Jehovah takes definite form. "For yet 
seven days and I will cause it to rain on the earth forty 
days and forty nights; and every living thing that I 
have made will I destroy from off the face of the 
ground." (Gen. 7:4). 

After the deluge a remarkable prophecy is recorded 
in which is outlined something of the future of each 
race descended from the family of Noah. (Gen. 9:25- 

57 



The Crowing Miracle 

29). In verse 25 it is said, "Cursed be Canaan, a 
servant of servants shall he be unto his brethren." 
This was literally fulfilled. After these tribes were 
sunken in the lowest moral degradation they were al- 
most exterminated by Joshua. We know of the fate 
of the inhabitants of Sodom and other cities of the 
plain in the days of Abraham. Phoenicia was blotted 
from the list of nations. Egypt has for centuries been 
a land of ruins. From the descendants of Ham slaves 
have been taken in all succeeding ages. 

In verses 26 and 27 it is recorded, "Blessed be Je- 
hovah, the God of Shem; and let Canaan be his ser- 
vant. God enlarge Japheth, and let him dwell in the 
tents of Shem; and let Canaan be his servant." The 
fact is here revealed that the great source of the relig- 
ion of Jehovah should have its home in the "tents of 
Shem" or in other words be of Semitic origin. The 
descendants of Japheth should be enlarged or scattered 
over the world. How marvelously have these pre- 
dictions been fulfilled. This prophecy has been 
studied with great interest, not only on account of its 
religious significance but as a striking foreshadowing 
of the dispersion of the races of men. 

4. Another important stage of predictive prophecy 
relates to the family of Abraham. The covenants 
confirmed to Abraham, Isaac and Jacob not only 
formed the basis of the temporal institutions of Israel, 
but underlie the spiritual and eternal verities of the 
Kingdom of Heaven in Jesus Christ. 

58 



The Patriarchal Period 

When Abram was called from Ur of the Chaldees 
and bidden to go from his home and kindred to a land 
"that he knew not of," a promise was made to him 
which has borne a very important part in the founda- 
tion of both the Old and New Dispensations. Jeho- 
vah said, "I will make of thee a great nation, and I 
will bless thee, and him that curseth thee I will curse, 
and in thee shall all the families of the earth be blessed." 
(Gen. 12:1-3). While a temporal blessing, made 
clear in later promises, was implied, the spiritual sig- 
nificance of this promise must not be overlooked. 
That it referred to Christ is definitely settled by his 
comment in Galatians 3:16-19. In this passage he 
says, "Now to Abraham were the promises spoken, 
and to his seed. He saith not, And to seeds, as of 
many; but as of one, And to Thy seed, which is Christ." 
The law, "added because of transgression," must not 
obscure the far larger purpose of spiritual blessing in 
Jesus Christ. No greater or more far reaching utter- 
ance can be found. It is both promise and prophecy. 
Its confirmation and fulfillment furnish one of the strong 
defenses of the Christian faith. All other promises 
relating to God's dealings with the chosen family are 
the outgrowths of this covenant. 

Again when Abram entered the land of Palestine 
he built an altar at Shechem and Jehovah appeared 
unto him and said, "Unto thy seed will I give this 
land." (Gen. 12:7). After his separation from Lot 

59 



The Crowing Miracle 

at Bethel, in which he had shown an unselfish spirit 
that approached the Christian ideal of brotherhood, 
Jehovah gave him a specific promise of a temporal 
possession. "For all the land which thou seest, to 
thee will I give it, and to thy seed forever. And I 
will make thy seed as the dust of the earth, so that if 
a man can number the dust of the earth, then may thy 
seed also be numbered. Arise, walk through the land 
in the length of it and in the breadth of it, for unto 
thee will I give it." (Gen. 13:14-17). 

It was only natural that even the faith of Abram 
should waver when a direct natural heir was denied 
him. How could a promise which related to his de- 
scendants be fulfilled under these circumstances? It 
was to comfort him and stimulate his faith that Jeho- 
vah repeated the promise of temporal possession, giv- 
ing an exact description of the boundaries of the land 
which he was to inherit. The fulfillment of this 
promise in the time of David and Solomon is one of 
the marvels of predictive prophecy. When he would 
have adopted Eliezer as his heir he was assured that 
he should have a direct heir and his seed should be 
as the stars in the heavens. In this same chapter, the 
fifteenth of Genesis, it is restated that Jehovah "cut a 
covenant** with Abram after the manner of an oriental 
contract and added some striking facts in the future of 
his posterity. This remarkable prophecy must have 
furnished hope for the Children of Israel in the dark- 

60 



The Patriarchal Period 

est hours of the bondage in Egypt. (See chapter 1 5). 

Shortly before the birth of Isaac, Jehovah again 
assured Abram that he should be the father of a num- 
erous posterity, that his name should no longer be 
Abram (exalted father), but Abraham (father of a 
multitude), that he would establish an everlasting cov- 
enant assuring him of the promised possessions. At 
this time the rite of circumcision was instituted and 
commanded as a perpetual ordinance to be observed 
by his descendants. (Gen. 17:1-21). 

In connection with the great trial of Abraham's 
faith in the offering of Isaac the promise is again re- 
peated with special emphasis placed upon the spiritual 
element. When he had stood the ordeal and God 
had delivered him, Jehovah said, "Because thou hast 
done this thing, and hast not withheld thy son, thine 
only son, that in blessing I will bless thee, and in mul- 
tiplying I will multiply thy seed as the stars of the 
heavens, and as the sand which is upon the sea-shore: 
and thy seed shall possess the gate of his enemies; and 
in thy seed shall all the nations of the earth be blessed; 
because thou hast obeyed my voice." (Gen. 22:1 6-1 8). 

5. These promises made to Abraham were repeated 
to Isaac and Jacob. Isaac was warned not to remove 
into Egypt as a permanent home. He was assured 
that the promise made to his father Abraham would 
be completely fulfilled. (Gen. 26:2-5. See also 
Gen. 27:28-29). 

61 



The Crowing Miracle 

When Jacob was fleeing from the anger of his 
brother Esau he camped at Bethel. It was there that 
he saw a ladder connecting earth and heaven and 
heard the promise repeated in which both the tem- 
poral and spiritual elements are clearly stated. (Gen. 
28:13-15). It is significant that this ladder is used as 
a type of Christ, the great pontifex or "bridge builder" 
between earth and heaven. "Hereafter ye shall see 
heaven open, and the angels of God ascending and 
descending upon the Son of Man." (John 1 :5 1 ). 

Passing the display of prophetic power seen in 
Joseph, recorded in the fortieth and forty-first chapters 
of Genesis, in connection with his imprisonment and 
the great famine in Egypt, we are brought to a very 
remarkable series of prophetic utterances in the dying 
blessings of Jacob, found in the forty-ninth chapter of 
Genesis. His sons are called to receive his parting 
words. It seems clear that the blind eyes of the great 
patriarch were opened to see what natural vision 
could not have revealed. 

Reuben, his first-born, was reminded of an event 
which had blackened his life, an act of shame which 
was no doubt an index of his character, of uncontroll- 
ed passion. "Boiling over as water thou shalt not 
have the pre-eminence." 

Simeon and Levi were also reminded of their 
grievous faults shown in self will, cruelty and wrath. 
Their tribal future was strikingly foretold in the words 

62 



The Patriarchal Period 

of Jehovah through the dying father. "I will divide 
them in Jacob and scatter them in Israel.'* In both 
cases the prediction was literally fulfilled. Simeon, 
though given a large territory south of Judah, never 
conquered it and they were literally "scattered in 
Israel.'* The case of Levi was fulfilled in a diffeient 
way. As the tribe chosen for religious service, they 
were given no allotment of territory and made their 
homes in various parts of the land. Without outlining 
each "blessing" we may study them with profit as 
clearly showing the divine foresight of a prophet. 

There are two instances that are perhaps more 
remarkable than any of the others, those referring to 
Joseph and to Judah. In the case of the former, it is 
stated that "Joseph is a fruitful bough, even a fruitful 
bough by a well, whose branches run over the wall.*' 
Though the archers had "sorely grieved him and shot 
at him and hated him, his bow abode in strength and 
the arms of his hands were made strong by the hands 
of the mighty God of Jacob." He was promised 
"blessings of heaven above, blessings of the deep that 
lieth under, blessings of the breasts and of the womb. 
The blessings of thy father have prevailed above the 
blessings of thy progenitors unto the uttermost bound 
of the everlasting hills: they shall be on the head of 
Joseph, and on the crown of the head of him that 
was separate from his brethren." (Verses 22-26). 

63 



The Crowing Miracle 

Though not last in order, the prediction made 
concerning Judah is the climax of this wonderful 
discourse. In verses 8-12, his warlike prowess was 
strongly emphasized. He is called a "lion's whelp.*' 
"He stooped down, he couched as a lion, and as an 
old lion; who shall rouse him?" "Thy hand shall be 
on the neck of thine enemies, thy father's children 
shall bow down before thee." But the brightest 
gleam of predictive prophecy is the clear Messianic 
reference in verse 10. "The sceptre shall not depar t 
from Judah, nor a lawgiver from between his feet until 
Shiloh come, and unto him shall the gathering of the 
people be." That this referred to the descent of 
Christ from the tribe of Judah, has been the judgment 
of both Hebrew and Christian scholars. Its meaning 
grows clearer and brighter with the unfolding of the 
history of Israel. It will again be referred to under 
the head of Messianic fulfillment. 

PERIOD TWO 
FROM MOSES TO SAMUEL: 

CHAPTER 1— CHILDHOOD AND EDUCATION OF MOSES 
The second period under which Hebrew prophecy 
is considered extends from the call of Moses to the 
establishment of the Kingdom in the latter days of 
Samuel. Because of its fundamental nature, as relates 
to both Law and Prophecy and because it introduces 
a leader of unrivaled greatness, ''Moses, the man of 

64 



From Moses to Samuel 

God," a careful review of its facts is made. The 
very storms of attack that have raged about this char- 
acter indicate that he is a mountain whose greatness 
and elevation are without rival among heroes of di- 
vine revelation. 

1 . The call of Moses inaugurates a new and su- 
premely important era in Jehovah's dealings with the 
chosen people. Outwardly it was the darkest hour 
in the history of Israel. For more than two centuries 
they had been in bondage, mild in nature at first but 
in later years heavy with oppression. Shadows deep- 
ened until a veritable night settled over their prospects. 
Not a star of hope shone in its midnight blackness. 
No more comforting assurance that God never forgets 
His people or relinquishes His purpose to redeem them, 
can be found than in the events that open this period. 
Around the birth of Moses and his providential pre- 
servation in the household of the King of Egypt, 
gathered the earliest indications that deliverance was 
at hand. It was but a faint promise of dawn. Only 
the most faithful were inspired with the hope of com- 
ing deliverance. Indeed the most difficult barrier to 
surmount was the wall of a dead faith. The resur- 
rection of Lazarus in whose body dissolution had al- 
ready commenced was hardly more wonderful than 
the restoration of a nation dead to hope, bound about 
hand and foot with the atheism of despair. 

The simple story of these preliminary events told in 
65 



The Growing Miracle 

the first and second chapters of Exodus, is known to 
every child where the Bible is read. The directness 
and simplicity of these narratives transcend art. It is 
this openness which shuns to relate no inconsistency or 
sin of the greatest heroes of Hebrew history, that 
stamps it as not only beautiful literature but of un- 
questioned credibility. 

2. The third chapter of Exodus gives in brief but 
clear statement the call of Moses as prophet, law- 
giver and deliverer of Israel. It is evident that Jeho- 
vah does not ignore natural causes in working out His 
plans. The supernatural must ever supplement, not 
displace the natural. The "law of parsimony" which 
holds to the strictest economy of causes is true in re- 
ligion as in philosophy and in science. The call of 
Moses, of Isaiah and of Paul are ample instances from 
a fruitful field of illustration of God's dealings with 
men. 

It was no accident that Moses was bom and edu- 
cated as he was. It has been said that all greatness 
in men can be traced to worthy parentage and espe- 
cially to a mother who has inspired the dominating 
ideal. In the case of the greatest of human lawgivers 
this is doubtless true. The name Jochebed, which 
means "whose glory is Jehovah/* Well describes the 
spirit of this Hebrew mother. It is inferential proof 
also that her family had been true to the God of Abra- 
ham else they would not have given so significant a 

66 



From Moses to Samuel 

name. It is marvelous that after his education and 
exaltation in court society he still loved his people and 
was true to their cause. Comment in Hebrews shows 
the power of faith both in his parents and in himself to 
overcome the greatest obstacles in the service of Jeho- 
vah. (Chap. 1 1 :23-28). What his training in "all 
the wisdom of the Egyptians*' constituted, we may not 
know fully. Tradition affirms that he was educated 
in the chief University of Egypt, the great temple of 
the Sun at On. In such surroundings he must have 
acquired a superior education and have been associated 
with the greatest scholars of that age of splendid learn- 
ing. Doubtless much of the wisdom there acquired 
was brought into use in the founding of his own nation. 
It does not lessen the sacredness of his writings to ad- 
mit that his training especially fitted him for his great 
mission. Only divine aid could haVe kept him from 
contamination of the corrupt influence and false philos- 
ophy with which the good in his surroundings was 
mingled. No character made known to us either at 
an earlier or later period in Old Testament history 
was so well fitted for the work ascribed to him as 
prophet and lawgiver. 

3. Not the least important part of his education 
was the many years spent in the wilderness. His ex- 
ile was indeed providential in preparing him for his 
great mission. It gave him familiarity with the coun- 
try through which he was to lead the Israelites in their 

67 



The Crowing Miracle 

wandering. He knew every mountain, every valley 
and every fountain in all that strange wild land. He 
knew every resource and every danger in his path. 
His simple life as a shepherd, his intimacy with the 
sublime scenes of nature, took away the artificial ele- 
ment of scholastic training so often resulting from the 
pride of learning, and opened his soul to receive a 
higher than human wisdom. His alliance in marriage 
with the tribe of the Kenites, descendants from Abra- 
ham by his wife Keturah, may have still further tended 
to enrich his character. The story of the Rechabites 
as recorded by Jeremiah (chap. 35), shows the simple 
fidelity of one of the families of this tribe which was 
made an object lesson to the faithless Jews more than 
eight centuries later. 

Of the country Dr. Geikie says, "The region in 
which Moses was to spend many years — that of the 
Sinai Mountains — was singularly fitted at once to shel- 
ter him by its seclusion from the outer world, and to 
train him by its influences for the high duties which 
lay before him. The white limestone of Palestine and 
of the wilderness of the Tih stretches into its northern 
portion. Beyond this toward the south, come hills of 
sandstone usually of only moderate height but of won- 
derful variety and splendor of color and grotesqueness 
of shape. These however, ere long give way to the 
mountains of Sinai which fill up the lower end of the 

68 



From Moses to Samuel 

Peninsula — vast masses of primitive rock, rising in 
their highest summit 9000 feet above the sea." 

Together with this solitary grandeur must have been 
the bitter hardships, the scorching heat of the desert, 
the weariness and thirst, the loneliness and danger of a 
shepherd's life. Yet no more fit surroundings could 
have been chosen to prepare him for the lofty and 
heroic mission for which God had destined him. 

Young beautifully says: 

"This sacred shade and solitude, what is it? 
Tis the felt presence of the Deity. 
Few are the faults we flatter when alone: 
By night an atheist half believes a God." 

It was this preparation that the divine Master, of 
whom Moses was a forerunner and type, sought in the 
wilderness of temptation and in the gloom of Gethse- 
mane. It was after a night alone with God on a 
mountain that Jesus spoke the Sermon on the Mount. 
Truly no preparation for service is complete without 
this element of culture. 

4. But the superior fitness of Moses in natural abil- 
ity, education and experience fails to account for his 
greatness as a prophet "and lawgiver. Conceding 
every reasonable claim of heredity and environment, 
the fact of his supernatural call is needed to solve the 
problem of his life mission. That he sprang from a 
pious home in which the name of Jehovah was exalted 
and that he carried the influence of these early teach- 

69 



The Growing Miracle 

ings and impressions across its threshold into the cor- 
rupting atmosphere of Egyptian society need not be 
doubted. That much in the "wisdom" of the Egyp- 
tians was elevating in character has been asserted by 
scholars who have investigated most carefully the un- 
derlying principles of their laws and religion. Buried 
under the weight of corrupt and idolatrous practices 
beyond which the common people never rose, there 
may have been some traces of an earlier and higher 
culture. Belief in the supreme God seems to have 
been vaguely suggested by the ritual of the Book of 
the Dead. It is to Hermes or Thoth, the God of 
Wisdom, that the definition of God is ascribed as be- 
ing "a circle whose centre is everywhere and whose 
circumference is nowhere." The trial of the dead 
suggests some idea of a judgment and of immortality. 
But conceding the most that tradition offers, the fact 
remains that such ideals if they existed had but little 
influence upon society. Low social and religious 
practices prevailed. Tyranny over the laboring poor 
was degrading and cruel in the extreme. "Gentle 
and patient as they were, the Egyptians were also 
especially impure. With such a worship they gave 
the reins to the baser passions, for why should a man 
be better than his gods? Unnatural vices prevailed 
on every side." (Geikie). No surer proof of the de- 
grading condition of society is needed than the dis- 

70 



From Moses to Samuel 

graceful scenes practiced at the very foot of Mt. Sinai 
in the orgies of the Calf Worship. If a religion is to 
be judged by its influence on society the worship of 
Egypt cannot be defended. Even the principles which 
tradition ascribes to the "wisdom" with its secret and 
exclusive learning were chiefly negative. They car- 
ried no inherent power to uplift and redeem society. 

How then can that system of religion of which 
Moses was the supreme prophet be accounted for on 
the natural law of environment? Admitting his su- 
pernatural call, that God appeared to him as related 
in his account of the divine commission in the "burn- 
ing bush," all becomes reasonable. The self revela- 
tion of Jehovah as the one only living God — the "I 
Am That I Am" — the unchanging source of all being, 
to whom purity is fundamental to all approach and 
favor, is not only infinitely above the conceptions of 
idolatrous nations but a marked advance on the former 
ideals of the Hebrew people. Whatever lapses into 
sin may have occurred among the chosen people in 
their wanderings, no shade darkened this conception 
in the life and teaching of Moses. Given the facts 
of his ability and training and admitting his own sim- 
ple narrative of his direct call from Jehovah, the 
problem of his life and work is easily solved. Deny- 
ing that God spoke to him, inspired and sustained him, 
the history of the Exodus remains an unsolved riddle. 

71 



The Crowing Miracle 
CHAPTER 2- MOSES AS LIBERATOR 

1 . If greater attention is given to the call and mis- 
sion of Moses than to those of other Old Testament 
prophets, it is because he stands pre-eminent among all as 
the forerunner and type of the Messiah. It was ex- 
pressly declared to Israel by Moses that "Jehovah, thy 
God will raise up unto thee a prophet from the midst 
of thee, of thy brethren like unto me: unto him ye 
shall harken." (Deut. 18:15). "The law came by 
Moses but grace and truth by Jesus Christ." To un- 
derstand the mission of this great prophet and leader 
is to better know and appreciate the splendid com- 
pany of inspired teachers and leaders who were chosen 
to prepare the way for Christ's Kingdom. 

2. The first work given Moses to accomplish was 
the deliverance of his people from bondage in Egypt. 
Two seemingly insurmountable obstacles were before 
him. The power of a despotic and capricious king 
was to be overcome. No ordinary means would avail. 
Warlike opposition was out of the question in the case 
of a nation of bondsmen. Diplomacy was equally 
impossible. The course pursued was the only logical 
one open. The Egyptians must be met on the field 
of their own pretentions. It is said that the name 
"black art" was derived from the black soil of the 
Nile Valley. Nowhere did its practice hold a great- 
er sway than in Egypt. To confound works of magic 
with greater wonders would command their attention 
and respect. 

72 • 



From Moses to Samuel 

Another object to be attained was to arouse the 
courage and confidence of the Hebrew people. They 
must be made to feel that the power of Jehovah is 
superior to all other. They must also be led to con- 
fide in Moses as a fearless and victorious leader. No 
abstract appeal to their faith in Jehovah and his 
promises to the fathers would avail to arouse the na- 
tion as a whole even though a few of the more spirit- 
ual might have been so influenced. There was need 
of tangible and concrete proof. Nor must the ten 
plagues be understood as mere wonders in which Moses 
was able to excel other diviners. They were severely 
logical proofs of the sovereignty of Jehovah over all 
the forces of the world. Each miracle was in some 
way a challenge to an Egyptian god or essential of 
worship. The turning of the water of the Nile into 
blood was to defile the most beneficent god of Egypt. 
The plagues of frogs, of lice and of pestilent insects 
made ceremonial purity impossible, a condition espe- 
cially abhorrent to the priests. 

The fifth plague, the murrain of cattle, was a "blow 
at the worship of Isis and Osiris to whom the cow 
and ox were sacred.' * The helplessness of their deities 
to protect them from the plague of boils, the calamity 
of hail, the devastation of locusts called by Pliny "the 
pest of the anger of the gods," and finally the awful 
darkness which blotted out the face of the sun, the su- 
preme deity of Egypt, must have wrought powerfully 

73 



The Crowing Miracle 

upon the hearts of the Israelites to quicken their faith 
in Jehovah. While it weakened the reliance of the 
King on his deities, still another argument was needed 
to complete the demonstration of Jehovah's power. 
Yet the end was certain. 

The sacred feast of the passover was arranged. 
The Paschal lamb, the type of the great sacrifice "the 
Lamb of God that taketh away the sin of the world'* 
was slain and its blood sprinkled on the doorposts of 
the faithful Israelites. All were to stand in readiness 
to begin the march to the land of promise. To ask 
for jewels and articles by which to adorn a place of 
worship was to seek but scant return for the unrequited 
service and extortion of years of oppression. 

Suddenly like a bolt from a clear sky came the last 
terrible warning from Jehovah. Over all the land of 
Egypt went up the cry from stricken homes. The 
first born of man and beast of the oppressors of Israel 
had fallen before the death angel. This was not only 
a national sorrow but it smote the whole system of 
Egypt's religion. The heirs to the throne and to the 
priesthood, the sacred animals, all living objects of 
worship were destroyed. Munk says: "The first born 
were apparently (among others) the sacred animals, 
hence the tenth plague is regarded as a judgment on 
the gods of Egypt." The social and religious struc- 
ture in that hour fell as a city devastated by an earth- 
quake into shapeless ruins. 

74 



From Moses to Samuel 

Such a demonstration of power could no longer be 
resisted. The Israelites were not o&ly permitted to 
leave the country but were entreated to do so. 

3. Nor was the effect upon the fainthearted He- 
brews less powerful. With renewed faith they turned 
to Moses as to a deliverer sent from Jehovah. No 
danger or difficulty seemed too great under such lead- 
ership. On that tragic night three million bondsmen 
began their march to freedom and to a destiny of 
whose greatness they little dreamed. 

Of the events that followed, the passing of the Red 
Sea was most striking. Not only the wonderful de- 
liverance from the Egyptians but also the fact, that in 
passing this boundary they were transferred from 
bondsmen into freemen, made a wonderful impression 
upon the Israelites. No circumstance is more fre- 
quently referred to in the patriotic hymns of Hebrew 
literature. It was fitting that it should be celebrated 
and ever after remembered as the birthday of the na- 
tion. The splendid ceremonial of music and dancing 
after the manner of oriental celebrations, indicates the 
culture which even at this early period marked the 
leaders of the Hebrew people. 

The "Song of Moses," the Battle Hymn of the new- 
born nation is one of the most beautiful in Hebrew 
literature. It not only celebrates deliverance from the 
Egyptians but it is rich in inspirations of promise for 

75 



The Growing Miracle 

the future. This act of Jehovah would strike terror 
to the hearts of the enemies whom they must encounter 
in their wanderings: 

"Terror and dread falleth upon them: 
By the greatness of thine arm they are aa still as stone 

Till thy people pass over, O Jehovah, 
Till the people pass over that thou hast purchased." 

With prophetic qptimism the song pictures the glorious 
destiny which seemed assured to Israel as a nation: 

"Thou wilt bring them in and plant them in the mountain 

of thine inheritance; 
The place, O Jehovah, which thou hast made for thee to dwell in. 
The sanctuary, O Lord, which thy hands have established." 

The song closes with a burst of Messianic glory as 
the far away spiritual kingdom crosses the prophetic 
vision: 

"Jehovah shall reign forever and forever." 

It is significant that for the first time in connection 
with this celebration, the name of Miriam is men- 
tioned as "prophetess/' an omen that in this new order 
woman was to hold an honored place in carrying out 
the purposes of God in the world's redemption. 
"And Miriam the prophetess, the sister of Aaron, took 
a timbrel in her hand and all the women went out 
after her with timbrels and with dances, and Miriam 
answered them, 

Sing ye to Jehovah, for he hath triumphed gloriously, 
The horse and his rider hath he thrown into the sea." 

(Ex. 15:20-21). 
76 



From Moses to Samuel 

Once again during this period we shall see the 
power of woman to inspire loyalty and courage among 
the people. Deborah, the Joan of Arc of the He- 
brew people, one of the most famous of Israel's judges, 
shows that while the public leadership of her sex 
might have been exceptional it was by no means for- 
bidden. God uses, and honors in such use, the fittest 
instrument with which to accomplish his purposes. 
The song of Deborah is a lyric of rare beauty. It is 
a poem of triumph. With fine literary art it narrates 
the muster of forces, the battle, the defeat arid rout, the 
tragic death of Sisera and the pathetic anxiety of his 
mother as she awaits his return, each sentence leaving 
the imagination to fill the picture. Professor Moulton 
compares this poem (Judges V) to the morning sun 
guilding the spires of a cathedral, while the main 
structure is dimly seen in the shadows but vividly 
imagined. Not the less because Miriam and Deborah 
are exceptions in the prophetic line are they interesting 
for our study. They are forerunners of an element of 
power of Christ's Kingdom in which there is neither 
bond nor free, male nor female, but oneness in Jesus 
Christ. 

CHAPTER 3-MOSES AS LAWGIVER 

I . The third important element of the mission of 
Moses is that of Lawgiver. Deliverance from Egypt 
having been accomplished, the next task confronting 
him was to make Israel a nation. Their past life for 

77 



The Crowing Miracle 

at least two centuries, had been a condition of depend- 
ence on or submission to despotism destructive of the 
higher qualities of manhood. They had been sur- 
rounded and corrupted by gross idolatry. Tremendous 
responsibility rested upon the nation's leaders. One 
thing was favorable to their success. They had a 
matchless character in the person of Moses to guide 
and counsel them. His ability and courage had been 
tested. Already they felt that Jehovah was with them. 
It was favorable too that they were secluded from 
distracting influences. They were alone with God 
and each other. The natural surroundings were well 
fitted to impress upon the minds of the people the 
solemnity and greatness of the situation. "The sacred 
mountain known as the Mount of God rose in awful 
grandeur before the whole camp, a stupendous height 
of granite rocks torn into chasms and precipices, shoot- 
ing aloft in wild confusion of pinnacles, worthy the 
name they bore. Valleys cut off its stupendous form 
on all sides, from the heights around, so that it stood 
apart as if separated from all else for lofty honors now 
awaiting it. On the south the heights of 'Sinai' rose 
with overpowering majesty from the Sebaijeh plain* 
like a huge granite monolith, 2000 feet into the sky; 
the pinnacles of the central hill rent and shattered by 
natural convulsions towering still more sublimely aloft; 
while at the north end, or Horeb, a wall of naked 
rock 1 200 to 1 500 feet high rose in awful grandeur 

78 



From Moses to Samuel 

directly in front of the Hebrew camp. . . . Over the 
long and open sweep they could hereafter remove and 
stand afar off. But from every point the wall of rock 
rose into the sky in its lonely grandeur like a huge al- 
tar in front of the whole congregation, an awful throne 
from which the voice of God might be heard far and 
wide over the stillness of the great plain below." * 

2. The natural surroundings of the place in which 
the law was given were not only appropriate to the 
greatness of the event but also, as manifestations of di- 
vine power in convulsions of nature, tended to deepen 
and fix it in the attention and memory of the people- 
It is claimed by one who has witnessed a storm in 
these mountains that the conditions described are fully 
met. That the supernatural is not to be understood 
when the natural affords explanation is readily con- 
ceded. It is not improbable that many natural events 
in Bible history were looked upon by the Israelites as 
miraculous. True to their idea of the personality and 
universal power of Jehovah, everything providentially 
affecting their lives was looked upon as a direct act of 
His power. If such a rule of interpretation is not 
pressed to the exclusion of the miraculous altogether, 
where no natural cause accounts for the events record- 
ed, it need not be questioned. The present tendency 
perhaps is to err upon the side of a dogmatic ration- 
alism. Every event must be accounted for upon a 

*Geikie's Hours with the Bible. 

79 



The Crowing Miracle 

purely "naturalistic" basis. The transcendence of 
God is practically ruled out. The beautiful doctrine 
of divine immanence is brought into uses which do not 
belong to its province. Pressed too far it endangers 
the very personality of God and degenerates into the 
vagaries of Pantheism. 

3. As recorded in the twentieth chapter of Exodus 
the "Ten Words'* were first spoken to the people. It 
is distinctly asserted, "And God spake all these words, 
saying, I am Jehovah thy God, who brought thee out 
of the land of Egypt, out of the house of bondage.'* 
In verses 3 to 1 7 are recorded the ten commandments 
written on tables of stone and received by Moses "by 
the minktration of angels." Added to these sublime 
fundamentals of the law are a number of accompany- 
ing commands. It is said (Ex. 4:7) that "Moses wrote 
all the words of Jehovah" and "took the book of the 
covenant and read in the audience of the people, and 
they said all that Jehovah hath spoken will we do 
and be obedient." This written statement is known 
as the "Book of the Covenant" and forms the basis of 
all succeeding legislation. It was solemnly and ap- 
propriately ratified. Its source from the human stand- 
point was Mosaic if the most positive statement of the 
sacred historian is to be accepted. 

Out of this organic basis naturally grew a second 
body of laws having to do with the sanctuary and its 
various sacrifices and services. It is to be found in 

80 



From Moses to Samuel 

Exodus, chapters 25 to 3 1 and 35 to 40. The books 
of Leviticus and Numbers are largely made up of a 
statement of them in connection with historical matter. 
This is known in critical discussion as the "priest code." 
In the book of Deuteronomy, Moses is declared to 
have made a restatement of the law in "the eleventh 
month of the fortieth year*' of the wanderings of the 
children of Israel. Leaving out of consideration for 
the present the modern critical views concerning the 
later origin of the "priest-code* * and the restatement of 
the law, we may find in the Ten Commandments and 
in the "Book of the Covenant" sufficient proof of the 
marvelous ability of Moses as lawgiver and of the 
presence of Jehovah in the transaction. It is not de- 
nied that some of these sublime principles are found 
in the teachings of the past, but no application of the 
law of environment can explain the lofty idea of mone- 
theism proclaimed. It is not found in the "wisdom" 
of Egypt and certainly was not inspired by the gross 
idolatry of the Egyptian people. In its rugged majesty 
it towered like an Alpine peak above the most elevated 
conceptions taught by the sages of the past. 

That which creates the most profound impression 
is the representation of Jehovah as a deity of perfect 
holiness. He stands before the world absolutely pure 
and righteous. Henceforth this was to be the un- 
changeable conception of God, an ideal which floats 
a victorious banner above His people in all their con- 

81 



The Gromng Miracle 

flict with evil. That He was no longer to be local- 
ized or represented by image or physical likeness was 
a tremendous advance upon prevailing ideas of deity. 
No command was so explicitly stated as that, "Thou 
shalt not make unto thee a graven image, nor any like- 
ness of anything that is in the heaven above, or that 
is in the earth beneath, or that is in the water under 
the earth: thou shalt not bow down thyself unto them, 
nor serve them." (Ex. 20:4.) 

It does not weaken the force of this conception of 
Jehovah in the Mosaic law to admit that the people 
of Israel did not fully understand and appreciate its 
meaning. It might even be admitted that Moses him- 
self did not comprehend all he uttered. This fact 
rather heightens than lowers its claim of a divine 
source. Nor must the motives appealed to in enforc- 
ing obedience to this law be overlooked. The first 
mentioned was spoken perhaps for its immediate effect- 
If Jehovah was jealous of His name and threatened 
dire consequences of disobedience "even unto the third 
and fourth generation," it was a danger signal of what 
would follow a willful disregard of His commands. 
Such sin was not of ignorance or carelessness but the 
determined purpose of false leaders to corrupt the ho- 
liness of His name in the hearts of the people. The 
far-reaching and fatal consequences of this sin were 
sadly exemplified in the later history of Israel. 

But the supreme motive appealed to, lifts the char- 
82 



From Moses to Samuel 

acter of Jehovah to a higher plain and stands out in 
distinct contrast to that of other deities. It is a beau- 
tiful transition from the lower motive of fear to the 
highest of trust and love. Jehovah is not only jealous 
for our sakes of the purity and power of His name, 
"visiting the iniquity of fathers upon children," but He 
gives assuranee that He is a tender Father showing 
"lovingkindness unto a thousand generations of them 
that love me and keep my commandments." In an 
age when cruelty and vindictiveness prevailed this is 
indeed significant. It is an added proof that the ideal 
of Jehovah was not the product of environment but a 
heaven-revealed conception. It was a recognition of 
this side of Jehovah's character that gave Moses his 
supreme power as prophet and leader. 

The second division of this code was equally strik- 
ing in its contrast with existing ideas of religion and 
society. It exalted a perfect conception of the father- 
hood of God and also of the brotherhood of man. 
It was upon supreme love of God and upon love of 
neighbor as self that all law was hereafter to depend. 
From this fact tremendous consequences were to follow. 
Indeed we are only beginning to understand its rela- 
tion to the whole social fabric. Theories of social 
righteousness were rooted in selfishness. This law 
was a departure from all the past. Social equality 
was proclaimed, caste was condemned and the foun- 
dations of universal peace laid. The effects upon the 

83 



The Crowing Miracle 

Israelites was marvelous. It put iron into their blood. 
They had approached Sinai as a band of slaves 
trembling with fear. They marched away from it a 
nation; henceforth to fill a unique mission in the world. 

These laws were not for temporary use. They 
were graven upon«6tone. They could not be repealed. 
They were to be deposited in the most sacred place 
possible to conceive — the Ark of the Covenant. On 
this spot the glory of Jehovah's presence perpetually 
rested and over it the cherubim spread their wings as 
a sacred symbol of His providential preservation of 
His recorded contract with His people. 

It was needful that this brief constitution should be 
fully explained. As before noted, special laws to aid 
in their enforcement were made and proclaimed in the 
"Book of the Covenant." Slavery was abolished. 
A plan of redemption after six years made it impossi- 
ble that bondage should be more than a lease of 
service. Chastity was protected by stringent laws. 
The helpless class was guarded against injustice and 
imposition. Widows and orphans were tenderly cared 
for. Even strangers among them were to be protected 
by law. The Israelites were admonished that they, too, 
had once been strangers in a strange land. They 
were to requite evil done them with deeds of justice 
and kindness. In the words of Geikie: . "Such inter- 
relations of earth and heaven bore in them for Israel 
and mankind the germs of loftiest national and indi- 

84 



From Moses to Samuel 

vidual character." Nor is it wonderful, that, as ages 
passed and trouble darkened over a race thus set 
apart by Jehovah as His own, there should gradually 
have developed in its sons an assured belief that He 
would reveal Himself as the Messiah, to effect for 
them a second still greater redemption than that from 
Egypt. Words of such human sympathy, coming 
from One so infinitely exalted and so absolutely holy, 
opened a new religious era, of which the incarnation 
of the Divine Son was only the pre-destined culmina- 
tion. 

CHAPTER 4— MOSES AS LEADER. 
1 . No study of the prophecies is complete without 
taking note of the personal element. The prime 
factor of inspiration pertains to men even more than 
to language. The real significance of all great 
movements must be understood by a study of the 
personalities under whose efforts and inspiration they 
were wrought out. Luther, not his doctrines only, 
made the Reformation of the sixteenth century. Great 
ideas were central in the movement but had they not 
been incarnated the outcome would have been like 
that of many other abortive efforts. More than we 
are accustomed to think, the great turning points in 
the world's history hinge upon problems of person- 
ality. Some of the greatest of the Hebrew prophets 
left no record of their writings. The greatest example 
of a personal revelation is found in our Lord Himself. 

85 



The Growing Miracle 

His message was too great for speech. No word 
comes down to us of His own writing. Even the 
greatest of His teachings are so interwoven with per- 
sonal life that they cannot be separated from it. The 
Sermon on the Mount without Jesus in the back- 
ground would be comparatively powerless. He not 
only revealed but incarnated the Way, the Truth and 
the Life. 

The study of Moses must take this element into 
account. Next to our Lord the personality of this 
great prophet was a creative force in working out the 
scheme of redemption. We scarcely realize how 
profoundly Moses as a man impresses and dignifies 
the sacred writings attributed to him. So remarkable 
are the events of his life relating to the deliverance of 
Israel and the founding of a nation in the face of 
what seemed prohibitive obstacles, that modern 
criticism has, in its more radical expressions, dis- 
counted their historical verity. While a bare nucleus 
might be admitted by them as true it is clothed with 
myths and floating traditions. Even the Egyptian 
bondage and the consequent deliverance of Israel are 
rejected as unhistorical. 

Such conclusions must follow inadequate ideas of 
Moses as a Man of God. Even his great natural 
ability and learning do not account for the events of 
his marvelous mission. Yet the difficulty is not 
disposed of by rejecting the record of the origins of 

86 



From Moses to Samuel 

the Hebrew people. Their unique development is 
still to be accounted for. Even the critics who assert 
that the records of Moses' life are unhistorical, often 
make admissions that weaken if not destroy their 
conclusions. Stade, who is accounted a radical 
critic, makes this candid but significant admission: "If 
we had no legend concerning the work of Moses, we 
would have to conclude from the course of Israel's 
history that Israel's nationality and religion were 
founded in some such events as those which the re- 
ligion relates, and that these produced the peculiar 
tone of Israel's religion. Hence it does not seem 
permissable to doubt the history of Moses," 

2. The stream of history cannot be disposed of by 
damming its waters with dogmatic assertions. It 
must be followed to its sources if its outcome is to be 
accounted for. It is this fact that is too often over- 
looked by those who reject the divine element in 
Biblical history. The closing words of Deuteronomy 
furnish a key which unlocks the secret of his marvel- 
ous career. (Deut. 34:10-12). It was this intimate 
communion with Jehovah, "face to face," that makes 
it possible to understand his phenominal powers of 
leadership and superhuman achievements. Yet the 
help which Jehovah gave him must not be understood 
as freeing him from the responsibility of using his own 
powers. His divine commission and qualification 
must not obscure Moses the man. Even the meager 

87 



The Crowing Miracle 

outlines of his life reveal a princely character. A sin- 
gle passage (Num. 12:3) suggests the secret of his 
greatness from the human side. "Now the man Moses 
was very meek, above all the men that were upon the 
face of the earth.** The word meek must not be un- 
derstood as implying a passive virtue. No Bible 
character was more positive and aggressive. It is 
better defined as equilibrium. He was a man of poise. 
His great faith in Jehovah acted as a balance wheel 
in controlling the forces of a great character. Isaiah 
(chap. 26:3) beautifully expresses the sustaining power 
of trust. "Thou wilt keep him in perfect peace whose 
mind is stayed on thee.** 

The meekness of Moses was many sided. It found 
expression as occasion required in a dauntless courage. 
No case is given in which he sought to escape duty 
by retreat or compromise. He was reluctant to enter 
upon the leadership to which he was called only be- 
cause he correctly estimated the greatness of the task, 
and underestimated his own ability. Once enlisted 
he sought no escape from his responsibilities. This 
quality stands out on almost every page of his history. 
As he moved among his people he inspired them with 
confidence. They took knowledge that he had been 
with God. 

Recognizing God as the supreme ruler of the nation 
he enforced His commands without question and with 
the utmost decision and promptness. A few instances 

88 



From Moses to Samuel 

occur in which it seems that a merciless haste was 
shown in inflicting punishment. The stoning of the 
man who blasphemed "the Name/' (Lev. 24:1 1-16); 
the penalty of death inflicted on a Sabbath breaker, 
(Num. 15:32-36); and the terrible judgment pro- 
nounced upon Korah, Dathan and Abiram, by which 
they and their followers suffered death for the sin of 
rebellion, (Num. 1 6), are cases in point. It must be 
remembered however that they were executive, not 
personal acts. Only by enforcing respect for the law 
of Jehovah could they be saved as a people. Mercy 
in the larger way rather than vengeance was their 
purpose. An incident that indicates that no act of his 
leadership was prompted by selfish ambition is re- 
corded in Numbers 1 1 :26-30. The two men who 
received the gift of prophecy in the camp instead of 
at the Tent with other elders were not forbidden or 
rebuked for the informality. When Joshua would 
have restrained them Moses answered, "Art thou jeal- 
ous for my sake? Would that all Jehovah's people 
were prophets and that Jehovah would put His spirit 
upon them." 

His sternness and severity in rebuking and punishing 
disobedience and rebellion were equaled only by his 
compassionate tenderness for the erring. After the 
disgraceful scenes of idolatrous worship, while Moses 
was in the Mount receiving the tables of the Law, and 
condign punishment had been inflicted he returned into 

89 



The Crorping Miracle 

the presence of Jehovah to plead for them that they 
be granted mercy and restored to the divine favor. 
(Ex. 32:30-35). With what passionate earnestness 
did he plead with Jehovah: "Oh, this people have 
sinned a great sin, and have made them gods of gold. 
Yet now, if thou wilt forgive their sin — ; and if not, 
blot me I pray thee, out of thy book which thou hast 
written." A similar case of intercession is recorded 
in Numbers 14:13-19. With the skill of a great ad- 
vocate he plead the cause of those who had so recently 
scorned his counsel and trampled upon his authority. 
His thought went past the just judgements of Jehovah, 
and remembered that He is "slow to anger and abun- 
dant in lovingkindness, forgiving iniquity and trans- 
gression.' * How like that greater Leader, of whom 
Moses was a forerunner, are these characteristics. 

But no stage of his career reveals his greatness as a 
heaven-inspired leader, more than the close of his life. 
Like a ship that had made a voyage amid many 
perils, narrowly escaping shipwreck upon the shoals 
and in storms, at last he neared the harbor in safety. 
Only once it is recorded that he broke faith with Je- 
hovah in a momentary display of distrust and uncon- 
trolled anger. (Num. 20:6-13). It is evident that 
the consequence of this sin would have weakened re- 
spect for the authority of Jehovah had it passed un- 
punished. Moses had been bidden "to speak unto 
the rock before their eyes that it give forth its water." 

90 



From Moses to Samuel 

Instead of obeying the divine command, in a burst of 
rage he asserted his authority as against a personal 
grievance: "Hear now ye rebels: shall we bring you 
forth water out of this rock? And Moses lifted up his 
hand and smote the rock with his rod twice and water 
came forth abundantly and the congregation drank 
and their cattle." The people were not made to suffer 
for the sin of Moses. But this act of passionate dis- 
obedience was destined to be punished not only as a 
personal sin but because of its effect upon those who 
witnessed it. "And Jehovah said unto Moses and 
Aaron, Because ye believed not in me, to sanctify me 
in the eyes of the children of Israel, therefore ye shall 
not bring this assembly into the land which I have 
given them." The impartiality of God could not 
have failed to impress the people. While it was a 
sad hour for these faithful leaders it did not mean a 
withdrawal of His favor. They were to die in peace 
with the consciousness of beautifully fulfilled missions 
of service. Alas, how few of God's servants drink of 
the "waters of strife" but once in life's pilgrimage! 

3. There is a touch of sadness in the closing scenes 
of our hero's life. In the nearly forty years of wan- 
derings, Moses, Aaron and Miriam had stood togeth- 
er, doubtless sustaining each other by mutual love and 
sympathy. The unfortunate incidents of the earlier 
years had been forgiven and forgotten. Long years 
of cooperation with Moses had atoned for misunder- 

91 



The Growing Miracle 

standings at the beginning. The inevitable time of 
separation came at last. The account of the death of 
Miriam at Kadesh and her solemn and honorable bur- 
ial, bespeak the respect which she was accorded as a 
prophetess of God. The brief story of her end leaves 
much to be filled by the imagination. We are simply 
told: "And the people abode in Kadesh and Miriam 
died there and was buried there." 

A little later another separation was to take place. 
In Numbers 20:22-29, we are told that the people 
journeyed from Kadesh to the region of Mt. Horeb. 
With beautiful simplicity the death of Aaron upon its 
summit is recorded. "And Moses stripped Aaron of 
his garments and put them upon Eleazar his son; and 
Aaron died there on the top of the Mount.** It re- 
quires no great effort of the imagination to picture the 
touching scene. Slowly the two brothers with Elea- 
zar who was to succeed his father, climbed the moun- 
tain. Upon its lonely summit the simple but impressive 
ceremonial took place. There in the stillness of one 
of nature's grandest spots, God hushed His tired ser- 
vant into the slumber of a peaceful death. 

The closing events in the life of Moses crowd 
quickly upon each other. At last the people of Israel 
were encamped upon the borders adjoining the land 
of promise, the goal of all their hopes. A generation 
had fallen since their journey from bondage began. 
Unable himself to set foot upon the promised possession 

92 



From Moses to Samuel 

he was permitted to climb the peak Pisgah, from 
which he could feast his vision upon a landscape which 
had been dear to his dreams all the homeless years of 
the wilderness life. Nothing confirms the greatness of 
his leadership more than the activities of his closing 
days. His consecration and tact in making final ar- 
rangements and giving farewell counsel, fitly crown his 
work. In a very remarkable degree the mission of 
Moses was typical of that of the Messiah who came 
not to deliver a single people but a world from the 
bondage of sin. 

His valedictory consists of an address of warning 
and instruction followed by a song. In a brief review 
of their wanderings in which they were reminded of 
their failures to rise to the emergency at critical mo- 
ments in their career as a newborn nation, he sought 
to inspire them with courage for the final act of their 
deliverance. He said, "Behold I have set the land 
before you. Go in and possess the land which Jeho- 
vah sware unto your fathers, to Abraham, to Isaac and 
to Jacob, to give unto them and to their seed after 
them." After this introductory statement he recounted 
(Deut. 4) the substance of the laws which had been 
given them as a basis of the covenant which Jehovaoh 
had made with them. This farewell address of in- 
struction and counsel opens with an impressive appeal: 
"And now, O Israel, hearken unto the statutes and 
unto the ordinances which I teach you, to do them, 

93 



The Growing Miracle 

that ye live and go in and possess the land which Je- 
hovah the God of your fathers giveth you. Ye shall 
not add unto the word which I command you, neither 
shall ye diminish from it, that ye may keep the com- 
mandments of Jehovah your God which I command 
you." This impressive restatement of the law con- 
tinues through twenty-seven chapters. Nothing could 
have been more appropriate as a farewell. It was 
interspersed with earnest words of warning against the 
dangers of sin and apostacy to which they had so often 
fallen victims in their past history as a people. 

The song of Moses is divided into two parts. The 
first constitutes a beautiful message of hope. Nine 
times he uses the word rock as a symbol of Jehovah. 

"Ascribe ye greatness unto our God. 
The Rock, His work is perfect; 
For all His ways are justice; 
A God of faithfulness and without iniquity, 
Just and right is He." 

His tender protecting care is beautifully stated. 

"Jacob is the lot of His inheritance. 
He found him in a desert land, 
And in the waste howling wilderness; 
He compassed him about, he cared for him, 
He kept him as the apple of His eye. 
As an eagle stirreth up her nest, 
That fluttereth over her young, 
He spread abroad His wings, He took them, 
He bare them on His pinions." 

Chapter thirty-three contains Moses* blessings in 
94 



From Moses to Samuel 

which each tribe is mentioned with some prophetic 
forecast. The closing passages of this song were spok- 
en from the deepest experiences of the singer: 

"Thy bars shall be iron and brass; 
And as thy days, so shall thy strength be. 
There is none like unto God, Oh Jeshurun, 
Who rideth upon the heavens for thy help, 
And in His excellency on the skies. 
The eternal God is thy dwelling place 
And underneath are the everlasting arms." 

"Happy art thou, Oh Israel: 
Who is like unto thee, a people saved by Jehovah, 
The shield of thy help, 
And the sword of thy excellency! 
And thine enemies shall submit themselves unto thee; 
And thou shalt tread upon their high places." 

His words of counsel spoken, his song of hope de- 
livered, he was led to the top of Pisgah from which 
a view of the promised land was given him. It is a 
mark of his greatness that "though his eye was not 
dimmed nor his natural strength abated," he submitted 
without murmuring to the program Jehovah had 
marked out. Another, perhaps more fit for the stormy 
period of conquest was to lead the people. Silently 
yet gloriously, as the sun goes down at the close of a 
stormy day gilding the clouds with its departing splen- 
dors, ended the stormy life of this hero of God. How 
simple and artless his obituary by the nameless writer 
whose words close the book of Deuteronomy. "So 
Moses the servant of Jehovah died there in the land 
of Moab, according to the word of Jehovah. And 

95 



The Growing Miracle 

He buried him in the valley in the land of Moab over 
against Bethpeor, but no man knoweth of his sepulchre 

unto this day And there hath not arisen a 

prophet since in Israel like unto Moses, whom Jeho- 
vah knew face to face.'* 

So passed from earth one of its greatest spirits. It 
is well that his grave was unknown. Over it would 
have been built a costly shrine at which his followers 
would have gathered in idolatrous worship. 

"Oh lonely grave in Moab's land! 
Oh dark Bethpeor'i hill! 
Speak to these curious hearts of ours, 
And teach them to be still. 
God hath his mysteries of grace, 
Ways that we cannot tell: 
He hides them deep, like the hidden sleep 
Of him He loved so well." 

Once again, almost fifteen hundred years later, we 
meet him. When Jesus stood upon the Mount of 
Transfiguration there were with Him Moses and Elijah 
in all the radiance of immortal youth. In their faces 
we read something of the joy into which they had en- 
tered upon departing this earth life. The vision of 
their appearance was not a "cunningly devised fable" 
as some might think, for Peter assures us that the three 
apostles "were eye witnesses of His majesty." 

4. What follows to the close of this period, while 
interesting as history has little to do with the study of 
prophecy. It is true that the Judges were inspired 

96 



From Moses to Samuel 

leaders and did valiant service in conquering the land 
of Canaan. But they were little more than scouts of 
the advancing army of which in spirit Moses was still 
the commander. They were as foothills beneath some 
lofty mountain. The times of the Judges were transi- 
tional. They performed heroic services and prepared 
the way for a new era in Israel's greatness, but they 
produced no great inspired leader who left a perma- 
nent impression upon the life of his people. Their 
heroic achievements were obscured within the shadow 
of the greatest character of the ages. 

CHAPTER 5— MOSES AS A WRITER. 

1 . A complete statement of the characteristics of this 
great man of God cannot be made without at least 
a glance at his claims to authorship. If the facts of 
his life as given in this brief outline are correct we 
should be led to expect that some permanent record 
in literary form would have been made by himself. 
The recent discoveries in Archeology reveal the fact 
that in the age in which Moses lived, as well as 
centuries before, the art of writing existed. That he 
was a man of learning is asserted in the most un- 
qualified way. While the Israelites were an oppressed 
people in Egypt they were not enslaved in such a 
way as to prevent them from receiving something of 
the enlightenment of the Egyptian people. That 
Aaron and Miriam were educated their qualifications 
of leadership clearly indicate. There is at least 

97 



The Crowing Miracle 

a probability that the tribe of Levi was advanced 
above the other tribes in this respect. 

2. It is distinctly asserted that Moses wrote the 
"Book of Covenant." This important compend 
of the Law is found in chapters 24 and 25 of the 
book of Exodus. In chapters 24:3-4 it is recorded: 
"And Moses came and told the people all the words 
of Jehovah, and all the ordinances and all the people 
with one voice said: All the words Jehovah has 
spoken we will do. And Moses wrote all the words 
of Jehovah and builded an altar under the mount and 
twelve pillars according to the twelve tribes of 
Israel." Other appropriate ceremonies of ratification 
are recorded in connection. In Deuteronomy, chapter 
3 1 :9 are the words: "And Moses wrote the law 
and delivered it unto the priests and sons of Levi, 
that bare the Ark of the Covenant of Jehovah and 
unto all the elders of Israel." In verses 24 and 25 
of the same chapter it is further stated: "And it 
came to pass when Moses had made an end of 
writing the words of the Law in a book, until they 
were finished, that Moses commanded the Levites, 
that bare the Ark of the Covenant of Jehovah, 
saying: Take this book of the Law and put it by 
the side of the Ark of the Covenant of Jehovah 
your God that it may be there for a witness against 
thee." In verse 22 it is stated: "So Moses wrote 
this song the same day and taught it to the children 

98 



From Moses to Samuel 

of Israel." The same is implied regarding the bless- 
ings of Moses recorded in chapter thirty-third. 

Not only law and literature are ascribed to him 
but history also. In Exedus 17:14, after the battle 
with Amalek, it is recorded that Jehovah said unto 
Moses: "Write this for a memorial in a book and 
rehearse it in the ears of Joshua that I will utterly blot 
out the remembrance of Amalek from under heaven." 
In Numbers 33:2 it is stated that Moses wrote an 
account of the journeyings of the children of Israel 
"by commandment of Jehovah." Places and dates 
are mentioned very particularly as only one associated, 
as was Moses with the children of Israel, would be 
able to do. These references are submitted as direct 
evidence, not only that Moses was a writer of law, 
history and poetry, but that it was a duty divinely 
imposed upon him for which he was qualified by the 
spirit of Jehovah. It was clearly part of the purpose 
of God that these writings should remain "as a wit- 
ness against" the people who should disregard them. 
Other portions of the Law were given from time to 
time to meet specific cases as recorded in Exodus. 

Apart from these direct statements, references are 
made to Moses as the writer of the first five books of 
the Bible, known in the Hebrew canon as the Law, 
in many quotations and allusions found in most of the 
other books of the Old and New Testaments. 

3. It is significant that until a comparatively recent 
99 



The Growing Miracle 

date these five books have been universally regarded 
as written by Moses. All Jewish scholars and his- 
torians, including Josephus, Jesus and His apostles in 
New Testament use, and all theologians of the Chris- 
tian centuries have accepted this as an unquestioned 
fact. It would seem therefore to be the part of wis- 
dom, until clear and unmistakable evidence is secured 
and until sufficient time is taken to fully test the 
different hypotheses, to rely upon the prima facia evi- 
dence of the books themselves as to their origin and 
authorship. In doing so it is not necessary to deny 
that, in composing and compiling these books the 
author has used all available material. In this respect 
their composite character may be admitted without 
conflicting with their own statements. It is also evi- 
dent that introductory and closing explanations, foot- 
notes and perhaps comments made in later reductions, 
have been inserted by later editors of these writings. 
These, however, are usually so evident as not to be 
confused with the body of the work. 

4. In hesitating to accept the so called "assured re- 
sults" of modern criticism, there is no disposition to 
underrate the scholarship and intelligence of those ad- 
vocating them nor to deny certain advantages that may 
result from these critical investigations. Nor does it 
come within the scope of this study to discuss at length 
the methods of modern criticism. It may not be out 
of place, however, to state a few reasons why, in view 

100 



From Moses to Samuel 

of all sides of this question, a conservative view is safer 
and more reasonable: 

First. To the ordinary reader of the Bible many of 
the conclusions of modern critics appear speculative rath- 
er than practical. The ease with which the great mass 
of learning of the past is pushed aside and the dog- 
matic rejection of testimony that does not accord with 
its own hypotheses is inconsistant with the breadth and 
conservatism of true scholarship. Such a charge 
should not be understood as applying to all cases. It 
is almost as applicable to internal controversies be- 
tween the same school of thought as it is to attacks 
upon conservative positions. 

Second. The striking lack of harmony in conclusions 
reached and the constantly shifting positions of critics 
mark it as in a crude and unsettled stage. A mania 
for new and ingenious theories is too often indicated 
for safe leadership. 

To illustrate this characteristic, a course of lectures 
on Job is remembered in which it was most dogmat- 
ically asserted that at least twenty writers must have 
contributed to the book as it comes to our age. Each 
changing mood of the suffering patriarch of Uz was 
assigned to a different writer. To doubt this position 
would have been to show a lack of appreciation of 
progressive scholarship. While modern critics unite 
in rejecting the Mosaic authorship of the Penteteuch 
they are far apart in their methods of dissecting it. 

101 



The Growing Miracle 

Wellhausen and his school were certain that the 
book of Deuteronomy was written by some unknown 
author about the time of the reformation of Josiah. 
While others insist that much of it must have been 
written considerably later. Dr. Driver and others, in 
order to escape the implication of a "pious fraud," 
place the writing of Deuteronomy two or three reigns 
earlier and are charged by the more radical school 
with "timidity" and accused of making a "weak com- 
promise." It was formerly held that other books of 
the law were written before Deuteronomy, now by 
almost universal agreement, later. Surely little that is 
positive and certain is offered. We may well raise 
the question whether we can afford to leave the face 
value of this story "until the mists have cleared away." 
Third. The dominating use of the evolutionary hy- 
potheses seems unwarranted. While the law of de- 
velopment is clearly operative in the world, the ultra 
ideas of evolution are still unproved and too great a 
use of them in Biblical criticism is illogical and unsafe. 
This fact is being recognized by critics themselves. 
Dr. Jordan in his defense of critical methods says, 
"We cordially confess that, when construed in a living 
intelligent manner, the word evolution has been found 
full of helpful suggestions and has embraced many ele- 
ments of vital truth, but we are not prepared to make 
a fetich of it, or to recognize it as an exhaustive and 
final word." Again, the same author in discussing the 

102 



From Moses to Samuel 

message of the prophets truly says, "If there is such a 
thing as 'mere natural development' it is certainly not 
here; a severely critical investigation shows that the line 
of natural development is broken." Yet we are not 
unfrequently referred to the "final word" of this theory 
even where facts must be sacrificed in accepting it- 
Fourth. There is much reason to fear that the agita- 
tion of speculative criticism has tended to weaken the in- 
fluence and authority of the scriptures, in some cases to 
destroy faith in their teachings altogether. 1 am aware 
that a class of scholarly men claim to have been great- 
ly helped by the conclusions reached in modern 
thought. In breaking away from the ultra conserva- 
tism of the past they rejoice in a new sense of free- 
dom. Yet it must be admitted that the extreme and 
revolutionary tendencies of the time have left the prac- 
tical student of the Bible little that is not uncertain and 
shifting. Beginning with the Mosaic authorship one 
after another of the foundations of faith in the "Old 
Book" have been attacked subjecting its claims to a 
sort of creeping paralysis. In a recent article in a 
German periodical devoted to liberal theology, the 
question of its practical utility is frankly raised.* He 
says, "Let us honestly ask what results modern theology 
has attained practically. As far as the great masses 
of the working men are concerned practically nothing 
has been gained. They either do not understand it 

*FaiIure of Liberal Theology by Dr. Rittelmeyer. 

103 



The Crowing Miracle 

or they distrust it. There are whole classes of society 
among the educated who are antagonistic to liberal 
tendencies in religion.*' Among these he includes 
"almost to a man the whole world of business/* 
What is true in Germany, the home of rationalistic 
theology, may not be exactly true in America but the 
tendency is similar. Here as elsewhere all the great, 
aggressive movements of the church tend to a practical 
and positive basis of faith. Very much modern re- 
ligious thought is negative and destructive. 

It is evident that a wholesome reaction is taking 
place. It is a time of "taking stock*' of theories from 
the standpoint of their practical use. "Criticism tends 
more and more to become positive and constructive," 
is the admission of one of its latest advocates. Great 
Archaeologists such as Sayce of England and Hom- 
mel of Germany, have taken a positive stand upon the 
record of the monuments in behalf of the historical 
reliability of the Old Testament. Dr. Orr of Scot- 
land, the peer of the most learned in the world of 
religious thought, stands with a host of scholarly de- 
fenders of the conservative view of the Bible. It is 
not a time for haste in deserting the faith in the "Old 
Book" which nerved our fathers to achieve the vic- 
tories of the past. Nor is it well to cultivate a spirit 
of distrust of the motives of those who may honestly 
differ upon these questions. Openness of mind, a 
prayerful search for truth should be cultivated. Doubt- 

104 



An Era of Transition 

less new light will be needed for a complete solution 
of difficulties. Meanwhile let it be understood that 
nothing proves and clarifies Iruth like the practical 
activities of Christian service. 

PERIOD THREE 

AN ERA OF TRANSITION. 

The period beginning with the call of Samuel and 
extending to the written prophets is clearly transitional. 
In many respects the prophetic messages resembled 
those of the earliest times. During the time of the 
Judges no marked instance of the prophetic gift is seen. 
The period of these rulers seems almost without plan 
or purpose. Seen in retrospect, however, it is clear 
that it was a stage in the education of Israel prepara- 
tory to later advancement. That such conditions 
should follow the great era of the leadership of Moses 
is difficult to understand. On the other hand it is im- 
possible to see how the written prophets could have 
emerged from these crude and chaotic conditions with- 
out such a foundation upon which to build. While 
there were lapses into false ideas of God and the pure 
theism contained in the teaching of Moses, yet the 
truth was being implanted in the nation and under 
favorable conditions sprang into life. It is impossible 
to account for the kingdom at its beginning except by 
the -Mosaic preparation for that stage of the develop- 
ment of the nation. (Deut. 17: 14-20). It was in 

105 



The Crowing Miracle 

connection with this more complex form of govern- 
ment that the order of prophets was instituted. It is 
noticeable that they continued until the kingdom ceased 
to exist. 

CHAPTER 1-THE SCHOOL OF THE PROPHETS. 

1. This period was characterized not only by a 
regular order of the prophets but also by the inaugu- 
ration of a new system of instruction. It is true that 
the law required heads of families to teach their child- 
ren its precepts. (Deut. 6:6-9). One use made of the 
ceremonies of the law was to encourage questions and 
inspire children to know the history of their nation. 
(Exodus 12:26-28). Provision was made for the 
reading of the law before the whole people upon 
stated occasions. (Deut. 31:10-13). But no provision 
had been made for a general system of education or 
for the training of teachers. Perhaps Samuel did 
nothing else so great as to inaugurate the school of the 
prophets. He found Israel in a state of discourage- 
ment. They had been nearly exterminated by the 
Philistines. They were without unity or organization. 
It is due to this expedient that the scattered tribes 
were cemented into a nation and prepared for the great 
developments of the future. 

2. Those who attended these schools were usually 
young men called "sons of the prophets." (II Kings 
5:22). It is not probable that ordinarily they were 
inspired or claimed supernatural power. They Were 

106 



An Era of Transition 

under older and inspired teachers whom they called 
"Master." (II Kings 2:3). They appear to have 
lived in communities and had all things in common. 
(II Kings 4:38-41). They sometimes went abroad 
in companies. (I Samuel 10:5-10 also chapter 19:20). 
We infer that they were numerously attended. (I Kings 
22:6). We read of them at Ramah (I Samuel 19; 
19), at Bethel (II Kings 2:3), at Jericho (II Kings 
2:5), at Gilgal (II Kings 4:38). Doubtless other 
places not mentioned were used as centers of instruc- 
tion. (II Kings 6:1). They seemed to have lived by 
their own industries (II Kings 4:10-38), and to 
have been bound together by close fraternal ties. 

3. The purpose of these schools has already been 
indicated. It is worthy of notice that all permanent 
social and religious advances have been grounded in 
education. This may be verified by referring to the 
history of religious reformations. Without it, Luther 
and the Wesleys could not have made lasting progress. 
Our own religious movement began with teachers. 
The decline in educational efficiency marks the retro- 
grade of any nation or people. 

4. A glance at the matters taught in these schools 
is necessary if we would understand their results. It is 
assumed that the Law of Moses held a very prominent 
place in the curriculum. That it was in use in the 
time of Joshua and the judges is evident from refer- 
ences to Mosaic institutions and precepts. Allusions 

107 



The Crowing Miracle 

are made to events of the Exodus and conquest (Judges 
1 : 1 0-20), concerning the settlement of Hebron and 
(chapters 13:7-14 and 16:7) to the Nazarite vow as 
commanded in the Law. (Numbers 6:1-5). 1 Sam- 
uel 2:27-28 refers to the portion of the priests. Many 
other references clearly point to a knowledge of the 
precepts of Moses although the environment of the 
people was very unfavorable to the full practice of 
them. 

These instructions were especially designed to exalt 
the spiritual in religion. This has already been em- 
phasized and will become more apparent in the study 
of the prophets themselves. It must not be inferred 
that the practice of (he ordinances of religion was dis- 
couraged but a more spiritual observance of them was 
required and the moral element was exalted. 

A prominent place in the instruction imparted was 
given to music and literature. The prophets were fre- 
quently musicians. They were the chief poets and 
orators of the Hebrew people. They were the anna- 
lists and historians of their nation. It is evident that 
many of their writings are tost if we may judge from 
frequent references to books not in our Bible. 

But apart from teaching the Law their mission was 
to prepare the way for the Great Teacher who was 
to come after them. They were deeply imbued with 
this idea. Dr. Jordan well says, "The great theologi- 
cal ideas, the striking predictions, the mighty hopes of 

108 



An Era of Transition 

the future, play a great part in giving to Hebrew lit- 
erature its peculiar character, in forming the Jewish 
church and in preparing the way for Christian The- 
ology." 

CHAPTER 2-PROPHETS OF THE TRANSI- 
TIONAL PERIOD. 

The first of this new order was Samuel. According 
to current chronology his long term of office extended 
from B.C. 1 141 to B. C. 1075. Besides inaugurating a 
system of education he was a statesman and political 
leader. He achieved three important things. He 
consolidated Israel into one people. "All Israel from 
Dan even to Beersheba knew that Samuel was estab- 
lished to be a prophet of Jehovah." (Sam. 3:19). 

He was providentially raised up to deliver the na- 
tion from the Philistines. To his piety and courage 
it owed deliverance from complete destruction. He 
was specially commissioned to inaugurate the King- 
dom. Both Saul and David were annointed to the 
Kingship by him. His wisdom and courage at this 
critical time were masterful indeed. No dark sin or 
shameful weakness blotted the fair page of his record. 

Passing Saul who its mentioned incidentally as 
among the prophets, we may name David as Samuel's 
real successor. This great Hebrew character was 
versatile, winning greatness in several ways. He was 
a brilliant military leader and statesman. He was an 
accomplished musician. Though not the author of 

109 



The Growing Miracle 

all the Psalms he was, no doubt the writer of many 
of them. They are studded with gems of predictive 
prophecy. They have been the vehicle of devout 
expression in all succeeding ages. It is impossible if 
we would, to leave out this great character. His life 
and teachings permeate all that comes after him. 

Though little is known of him it is evident that 
Nathan was distinguished both as a writer and as a 
fearless advocate of righteousness. The well known 
rebuke of David marks him as a man of not only su- 
perior decision and courage but of splendid tact. In 
this respect he is truly a model for teachers of all ages. 

Passing several names whose mention shows the 
close succession of prophets, we record one of the loft- 
iest characters of Hebrew history, Elijah the Tishbite. 
From the death of David to his appearance was about 
one hundred years. The Kingdom had been divided 
more than fifty years. Both factions had fallen into 
shameful idolatry. In the northern kingdom Baal 
worship had been introduced from Phoenicia. It was one 
of the most debasing of heathen religions. Suddenly 
Elijah, "the grandest and most romantic character 
Israel ever produced," stood forth as the champion of 
Jehovah. We know little of his origin. We are sim- 
ply told that he came from Gilead on the east of Jor- 
dan. He was of a wild, uncultured, pastoral race. 
He wore a girdle of skin and a cape of sheepskin. He 
appeared about the tenth year of Ahab's reign, the 

110 



An Era of Transition 

darkest hour of the apostaey, and predicted three ter- 
rible years of drouth as a divine judgment. We are 
familiar with him as a fugitive, wkh his deeds of mer- 
cy and with his power in prayer. (James 5:17-18). 
The scene on Mt. Carmel is one of the most spec- 
tacular proofs of God's hand in the affairs of men. 
His successor, Elisha, can hardly be separated from 
him in our thoughts. Though equally bold and con- 
secrated he owed his career to the leadership of Elijah. 
They were devotedly attached. The scene of their 
separation, when he was taken up in a whirlwind of 
fire, is one of the most touching in literature. One is 
struck by the use made of this event by Tennyson in 
the farewell words of King Arthur to his faithful knight, 
Sir Bedevere. The boat that sailed out upon the 
mystic sea — - 

"With oar and sail moved from the brink like some 
full breasted swan, 
That fluting a wild carol ere her death, 
Ruffles her pure, cold plume and takes the flood 
With swarthy webs. Long stood Sir Bedevere, 
Revolving many memories till the hull 
Looked one black dot against the verge of the dawn, 
And on the mere the wailing died away." 

Beautiful as is this conception it falls short of the sim- 
ple rugged grandeur of Elijah's ascension. Centuries 
later we shall meet this lofty character on the Mount 
of Transfiguration. He fitly opens the way for a new 
era. 

Ill 



The Crowing Miracle 

PERIOD FOUR 
THE NORTHERN PROPHETS. 

CHAPTER 1 -PREPARATORY SUGGESTIONS. 

In approaching the era of the written prophets it is 
necessary to have in mind certain preparatory studies 
leading up to it. We must not overlook the facts that 
the prophets were to a large extent the product of 
their environment although always more than their 
surroundings. 

Perhaps the most important preparatory study is the 
Old Testament itself. A familiarity with contem- 
poraneous history of a Biblical nature is very essential. 
A ready knowledge of the Kings in their comparative 
relation is almost indispensible. 

It is always well to know about the author, the 
purpose of writing and the circumstances which give 
rise to each prophetic book. This is not always possible, 
however, nor do these conditions always determine the 
importance and authority of the message. 

The era of written prophecy no longer deals with 
an isolated people. They have already passed out 
upon the stage of world influences and policies. This 
fact has much to do with their successes and misfor- 
tunes. For instance the division of the Kingdom of 
Israel was largely the result of the influence of Egypt. 
Jereboam, trained in Egypt and married to an Egyp- 
tian princess, brought both social and religious customs 

112 



The Northern Prophets 

to Israel. The "Calf Worship" in the Northern 
Kingdom was instituted as a sort of compromise with 
the worship of Jehovah. 

Later, a close affiliation with Phoenicia brought in- 
to Israel the even more corrupting worship of Baal. 
It was against this that Elijah and Elisha directed their 
tremendous prophetic power. The usurpation of 
Jehu and the cutting off of the princess in Israel and 
Judah were aimed at the extermination of Baal wor- 
ship. On the north and east Syria held sway. It 
was within the dynasty of Jehu that great territories 
were lost and afterward regained as predicted by the 
prophet Jonah. 

Passing the mention of relationship with the small- 
er kingdoms adjacent, we must not overlook the in- 
fluence of a world power which had more to do in 
shaping the messages of the prophets than any other 
outside influence. Assyria had expanded her domin- 
ion to almost world-wide limits. From her capital, 
Nineveh, armies poured forth making a multitude of 
smaller kingdoms tributary and subservient to her greed 
and tyranny. It was at the climax of this peril that 
the prophets appeared upon the stage of action. It 
is the old story of devine interposition in times of stress* 

CHAPTER 2— INTRODUCTORY TO JONAH AND AMOS. 

1 . Jonah was probably the youngest and his mis- 
sion the earliest of the Northern prophets. He was a 
native of Gath-hepher, probably the same as Gittah- 

113 



The Growing Miracle 

hepher mentioned in Joshua 19:13 which was situated 
in Zebulon. The dates of events recorded in the 
book of Jonah and the period of his prophetic mission 
are determined by inference. In 2 Kings 14:25 it is 
stated that Jereboam II restored the coast of Israel 
from the entering in of Hamath unto the sea of Ara- 
bah according to the word of the Lord God of Israel 
which he spake by the hand of His servant Jonah, the 
son of Amittai the prophet which was at Gath- 
hepher." The loss of the country spoken of as re- 
conquered took place in the time of Jehu. Two 
reigns, Jehoahaz and Joash jointly covering about 
thirty years, were between Jehu and Jereboam II. 
Somewhere in this period between the loss of the ter- 
ritory and its restoration, the prophecy must have been 
made. The presumption is, considering the condition 
of Assyria, that it was in the reign of the latter king. 

The authorship of the book is uncertain. The tra- 
dition that it was written by Jonah himself is not an 
improbable one. The language is that of a simple, 
straigtforward narrative referring to the experiences of 
the prophet which no one could so well have por- 
trayed as himself. 

Those who assign a later time to the book, question 
its value as history and regard it as a sort of parable 
written by another author. 

Whatever else may be in doubt the uses of the book 
in the New Testament are very pointed and clear. In 

114 



The Northern Prophets 

Matthew 1 2:4 1 Jesus cites the case of the repentance of 
Nineveh as a standing rebuke to the bigoted Jews 
who turned a deaf ear to the words of "one greater than 
Jonah." Not inappropriately the prophet has been 
called the first foreign missionary. Certain it is that 
his mission so reluctantly fulfilled, is proof that God's 
universal sympathy is not an after thought. 

In Matthew 12:39-40 and 16:4, Luke 24:46 and 
1 Cor. 1 5 :4 Jonah is represented as an important type 
of Christ and especially of His resurrection, after being 
"three days and nights in the heart of the earth.*' 
The repeated and emphatic references of Christ to 
this prophet point strongly to the historical character 
of the events in the story. The strong typical bearing 
which it has to the Gospel, mark it as one of the most 
important of the Old Testament writings. 

2. Amos may be named next in the order of the 
prophets of the Northern Kingdom. He was no doubt 
contemporaneous with Hosea during much of his pro- 
phetic ministry. His name which signifies burden or 
burdensome, well expresses the responsibility which 
he felt in delivering his message to a rebellious people. 

His home was at Tekoa (chap. 1:1), a small vil- 
lage about six miles south of Bethlehem. It was but 
a cluster of shepherd's tents. It's name is probably 
derived from Teka meaning to strike, probably in 
allusion to driving tent pins. It is also spoken of as a 
defense city. (2 Chron. 1 1 :5-6). 

115 



The Growing Miracle 

The occupation of Amos was that of herdsman. 
(Amos 7:14). We also leam that he was a "dresser 
of sycamore trees. He must have been of a very hum- 
ble class. Thompson says, "Only the very poor at 
this day gather sycamore fruit and use it." It seems 
certain that he was not educated in the school of the 
prophets. (Chap. 7:14-15). "God took me as he 
found me/* are his own words. 

His style is full of rugged grandeur. It abounds in 
rustic figures and in the abrupt transitions of one terri- 
bly in earnest. 

The date is clearly stated (chap. 1 : 1 ) as in the days 
of Uzziah in Judah and of Jereboam II in Israel "two 
years before the earthquake." 

The prophecy has remarkable unity. In chapter 
1 to 2:5, "the storm of God's judgments roll success- 
ively over Syria, the Philistines, Tyre, Edom, Ammon 
and Moab. Judah does not escape, but it bursts with 
all its force on Israel. Chapters 2:6 to 6:14 she is, 
rebuked unsparingly for her manifold sins. In chap- 
ters 7 to 9:10 a series of prophetical symbols are given. 

The closing is like a glorious sunset after a day of 
clouds and tempest. In chapter 9:1 1-15 are words 
of comfort and hope. Unconsciously, perhaps, he 
uttered one of the most striking of the Messianic fore- 
gleams. In Acts 15:15-16, Paul quotes this beauti- 
ful passage applying it to the Messiah's reign. "I will 
raise up the tabernacle of David that is fallen and I 

116 



The Northern Prophets 

will build again the ruins thereof, and I will set it up, 
that the residue of men may seek after the Lord, and 
all the Gentiles upon whom my name is called, saith 
the Lord who maketh these things known from old." 
Surely "at evening time it shall be light.'* 

CHAPTER 3-INTRODUCTORY TO HOSEA. 

Hosea is probably the third in order of time of the 
northern prophets. We know little of him personally. 
He was the son of Beeri. (Chap. 1:1). Internal evi- 
dences indicate that he was a native of the Northern 
Kingdom. Many references to places and scenery 
show the familiarity of home impressions. It is evident 
that he lived near to nature's heart. "The poetry of 
Hosea clings about his native soil like its trailing vines." 
"With Hosea we feel all the seasons of the Syrian year; 
early and later rams, the first flush of the young corn, 
the scent of the vine blossoms, the first ripe fig of the 
fig tree in her first season, the bursting of the lily, the 
wild vine trailing on the hedge, the field of tares, the 
beauty of the full olive in sunshine and breeze, the 
mists and heavy dews of a summer morning in Ephra- 
im, the night winds laden with the air of the moun- 
tains, the scent of Lebanon." * If for no other bene- 
fit this beautiful writing in Hebrew literature is 
commended for meditation and critical study. It is a 
classic of literary beauty. 

*Dr. George Adam Smith in his Study of Minor Prophets, from which 
much inspiration and assistance is acknowledged in preparing these outlines. 

117 



The Crowing Miracle 

The period of his ministry like that of Isaiah, was 
in the days of Uzziah, Jotham, Ahaz and Hezekiah 
in Judah and Jereboam II in Israel. It is noticeable 
in this opining statement how close was his sympathy 
with the Southern Kingdom and how little respect he 
felt for some of the rulers immediately connected with 
the downfall of his own nation. Only one, Jereboam 
1 1, is mentioned though several stormy reigns intervene 
before the final overthrow of Israel. His ministy, per- 
haps the longest of all the prophets, had to do with 
the most thrilling events of the history of Israel. Like 
Jeremiah he witnessed the breaking in pieces of his 
country and its final eclipse in captivity by Assyria. 
Only a sympathetic understanding of the tragic events 
of this period can help us to appreciate his scathing 
denunciations of national sins and his tender and pit- 
eous pleading with his countrymen to turn to God 
before it was too late. But the crash came. Israel 
was forever buried under the ruins of her shameful 
apostacies. 

The book naturally divides itself into two parts. 
The first three chapters consist of three short but ex- 
quisitely beautiful poems, representing a home, broken 
and desolated by a faithless wife. The story is very 
realistic and by many able exegetes it is taken as a 
real scene in the domestic life of Hosea. Dr. Smith, 
above quoted, makes a strong argument for this view 
in his study of Hosea. Others regard it, with good 

118 



The Northern Prophets 

reasons, as an allegory. To command the prophet to 
marry a harlot appears incredible. The use of the 
names given to the characters mentioned is an argu- 
ment in itself that it must have been premeditated 
with the end of the lesson in view. 

However we may decide this matter the meaning 
is perfectly clear. The faithless wife is Israel. The 
longsuffering and injured husband is Jehovah. The 
children, whose names one after another represent the 
progressive power of sin and its consequences, are the 
fruits of Israel's alliance with idolatry and sin in its 
resulting forms. No picture could be drawn of more 
heartbreaking sadness. Through it all are the tear- 
blistered pages of deepest loss and sorrow. But the 
scene changes. Repentance brings reconciliation and 
hope. The storm clears away and the light of 
Heaven's peace falls upon a day that opened in dark- 
ness and shame. What warnings, what reproofs, 
what grounds for hope for lost souls are bound up in 
these beautiful chapters! 

The remaining portions of the book are not easily 
divided. "All the rest is the noise of a nation falling 
to pieces, the crumbling of a splendid past." The 
certain decay of the people is predicted in chapters 4 
to 7:7. Priests and princes are brought under his 
scathing rebuke. Wickedness in High Places is de- 
nounced. In chapter 7:8 to chapter 10, the political 
confusion of the nation is exposed. "Ephraim has 
become as a cake not turned." AH the pride and 

119 



The Gromng Miracle 

strength of patriotism are spent. "Ephraim among the 
nations, he lets himself be poured out.'* Both their 
gods and kings are artificial. In chapter 1 1 the 
Fatherhood of God is exalted. "When Israel was a 
child I loved him, and from Egypt I called him to be 
my son." In chapters 12 to 14:1 is the final argu- 
ment and appeal. "How can I give thee up, Ephraim? 
how am I to let thee go, Israel?" Such was the "an- 
guish of love" which filled the prophet's soul. 

The closing verses (chap. 12:2-10) are beautiful 
words of hope. The face of Jesus Christ looks out 
through natural symbols. It is the face, down which 
tears of sorrow and traces of sacrificial blood are fall- 
ing, but it is a vision of ineffable love. "I will heal 
their backsliding, I will love them freely." "They 
that dwell under His shadow shall return, they shall 
revive us the grain and blossom as the vine; the scent 
thereof shall be as the vine of Lebanon." 

So ends this wonderful fragment from the words os 
the prophet whose name like that of Jesus meanf 
Saviour. If Amos is compared to John the Baptist, 
Hosea may be compared to John the Apostle. Each 
fitted the place assigned him and fitted it nobly. 

PERIOD FIVE 
THE CONTEMPORANEOUS SOUTHERN PROPHETS. 

CHAPTER 1— INTRODUCTORY TO JOEL 
AND MICAH. 

I. This group of the prophets of Judah had a 

mission very similar to those already referred to in the 

120 



The Contemporaneous Southern Prophets 

previous period. They had a common purpose. 
Over both hung the same war-cloud, the invasion of 
the Assyrian armies. The influence of Egypt on the 
south was also common. The temptation to rely up- 
on some alliance instead of seeking the help of Jeho- 
vah by true repentance was their pitfall. 

That a purer worship and a more stable government 
existed in Judah was in her favor. The awful cap- 
tivity of Israel was a wholesome warning. In the 
outcome, the appeals of the prophets of this period 
prevailed and for a time Judah was saved. 

2. Joel was probably the first of the minor prophets 
of Judah. This is, however, much in dispute. In- 
ternal evidence has led scholarly critics to widely 
different conclusions as to the time of its writing. 
There is very little known of him except that he was 
the son of Pethuel. He most likely resided in Judah. 
His commission was to that people. This is indicated 
by frequent mention of Jerusalem and Judah in his 
writings. 

The prophecy is divided into three parts: 

The first (chap.l to 2:27) refers to a period of 
trouble and calamity, "a day of darkness and gloom- 
iness, a day of clouds and thick darkness.* ' While no 
enemy is specified there seems to be a dimly outlined 
foreshadowing of the great Assyrian invasion. The 
fierceness and terribleness of the destroying power is 
vividly pictured. "A fire devoureth before them and 

121 



The Growing Miracle 

behind them a flame burneth." A plague of locusts, 
which perhaps actually took place near the time of 
writing, is pictured with wonderful realism. The 
passage marks the author as a writer of great descrip- 
tive power. The warning breaks upon the people 
with sudden fury of a terrific storm, but the close is 
one of peace and blessing. "Fear not, O land, be 
glad and rejoice, for Jehovah hath done great things." 

The second division (chap. 2:28-32) consists of the 
prophecy of the outpouring of the Holy Spirit begin- 
ning on the day of Pentecost. Its interpretation by 
the Apostle Peter at the opening of his great discourse 
definitely fixes its application. It was doubtless re- 
garded by the Jews as Messianic, hence its powerful 
effect. 

The third and last division (chap. 3) refers with 
terrible force to the Day of Judgment. Of its Messi- 
anic bearing there is little doubt. The outcome shall 
be victory and peace. "And it shall come to pass in 
that day, that the mountains shall drop down sweet 
wine and the hills shall flow with milk and all the 
brooks of Judah shall flow with waters, and a foun- 
tain shall come forth from the house of Jehovah and 
shall water the valley of Shittim. . . . Judah shall 
abide forever and Jerusalem from generation to gen- 
eration." 

It is noticeable that Amos begins his prophecy with 
almost the same words with which Joel closes. (Comp. 

122 



The Contemporaneous Southern Prophets 

Joel 3:16 and Amos 1:2). In the former case the 
passage stands out abruptly as if used as a text while 
in the case of Joel it seems to form a part of the con- 
text. This would indicate that it was probably orig- 
inal with the latter. If so, it has a bearing upon the 
order of time of the two prophets. 

3. Micah, a native of Moresheth which is about 
seventeen miles from Tekoa the home of Amos, 
prophesied in the days of Jotham, Ahaz and Heze- 
kiah. He must, therefore, have been contemporaneous 
with Amos and Hosea on the north and with Isaiah 
on the south. We know little of his personal history. 
Various divisions are made of the contents of the book. 
There are three discourses each opening with, "Hear 
ye,** and with threatenings and rebukes, and closing 
with words of hope and promise. The first includes 
chapters one and two, the second chapters three to 
five and the third, chapters six and seven. 

The book contains several remarkable predictive 
prophecies. Chapter 1 :6-8 is a striking vision of the 
fall of Samaria. Chapter 1:9-16 foretells the peril 
of Jerusalem through the Assyrian invasion. In chap- 
ter 3:12 and 7:13 prediction is made of the overthrow 
of Jerusalem at the time of the Babylonian captivity. 
How wonderfully literal are his words when compared 
with facts of history! "Therefore shall Zion, for your 
sake, be plowed as a field, and Jerusalem shall become 
heaps, and the mountain of the house as the high 

m 



The Growing Miracle 

places of a forest." In chapter 4:1-8 the captivity 
and return of Judah are distinctly foretold. In chap- 
ter 5:2 the birth of Jesus in Bethlehem Ephrathah is 
predicted and the passage is used in Matt. 2:5-6 in an- 
nouncing its fulfillment. The ethical and spiritual 
ideals in his teaching are of the highest order. In 
chapter 6:8 is an expression which might be mistaken 
for a quotation from the Sermon on the Mount: "He 
hath shown thee, O man! what is good and what doth 
Jehovah require of thee, but to do justly, and to love 
kindness, and to walk humbly with thy God." 

CHAPTER 2— INTRODUCTORY TO ISAIAH. 

The first and greatest of the major prophets is defin- 
itely located in the height of the Assyrian period. 
As is the case with most of the prophets we know 
little of him personally. It is a tribute to their great- 
ness that their individualities were lost in their mes- 
sages. Each, like John the Baptist, was "a voice 
crying in the wilderness." 

We are told that Isaiah was the son of Amoz and 
that he prophesied in the reigns of Uzziah, Jotham, 
Ahaz and Hezekiah. His wife was known as a 
"prophetess." His name, Yesha-Yahu, meaning, 
"The salvation of the Lord," was strongly suggestive 
of the evangelical nature of his mission. He was evi- 
dently a man of great learning and influence. He 
seems to have been an official recorder of the "acts" 

124 



The Contemporaneous Southern Prophets 

of national history as indicated in II Chron. 26:22. 
"The rest of the acts of Uzziah, the former and latter, 
did Isaiah the prophet, the son of Amoz, write/* 

From his own statement we learn that the ' Vision' * 
which he recorded was granted him "in the days of 
Uzziah, Jotham, Ahaz and Hezekiah." His pro- 
phetic mission may, therefore, have extended over 
more than sixty years and could not have been less 
than forty-nine years. He lived and wrought in the 
most thrilling period of the Kingdom of Judah and 
indeed in the history of the ancient world. In the 
history of the chosen people he stood upon the very 
"divide" of Israel, using the term in its largest sense. 
The distruction of Sennacherib's army took place B. C. 
7 1 0. This date is just midway between Israel's com- 
plete occupation of Canaan B. C. 1445 and A. D. 
26, when John the Baptist announced the Kingdom 
of Heaven at hand. Standing upon this storm-swept 
summit he spoke with such power and foresight as 
only divine wisdom could have made possible. It is 
not strange that his words were full of wonderful pre- 
dictions and that he should have seen as no other 
prophet the glories of the Messianic hope. Perhaps 
no book in the Old Testament has furnished so many 
passages which are quoted in the New Testament and 
which have been and are being so grandly fulfilled in 
history. 

The proper analysis of the prophecy of Isaiah would 
125 



The Growing Miracle 

require larger space than can be given in this outline. 
From a historical standpoint, a division is suggested 
by internal reference. 

If the prophecies were given consecutively, the first 
five chapters may be assigned to the reign of Uzziah. 
(Chap. 6:1). Certainly the sixth chapter, which 
contains the call of Isaiah, belongs to the reign of Jo- 
tham. The opening of the seventh chapter is assigned 
to "Ahaz, the son of Jotham" and therefore his pro- 
phecies refer to that period. In chapter 14:27, a 
series of "burdens" are delivered in the year that King 
Ahaz died, hence in the opening of the reign of Hez- 
ekiah. The remainder of his prophetic mission was 
located in this reign. 

While such division seems historically correct, it is 
not conclusive that his visions occurred exactly in this 
order. It is probable, however, that his greatest work 
was done in this latter period. It was then that the 
Assyrian Empire was making its greatest assault upon 
the Kingdoms of Israel and Judah. Israel fell and 
Judah was only saved by the powerful ministry of 
Isaiah who guided Hezekiah to a safe issue in this 
perilous crisis. Viewed from the subjects treated a 
different analysis may be profitably made. The open- 
ing chapter is general in its contents. As a musician 
strikes the keys of his instrument preparatory to more 
elaborate execution, so the prophet sounds the key 
notes of his message. He announces the ground of 

126 



The Contemporaneous Southern Prophets 

Israel's undoing in one of the most striking passages of 
the book. The entire prophecy can be better appre- 
ciated and understood with the condition of the nation 
clearly before us. These words were spoken before 
the danger of their spiritual condition had developed. 
Yet they clearly forecasted the consequences that were 
certain to follow their continued disobedience. "Hear, 
O heavens, and give ear, O earth; for Jehovah hath 
spoken: I have nourished and brought up children, and 
they have rebelled against me. The ox knoweth his 
owner, and the ass his master's crib; but Israel doth 
not know, my people doth not consider. Ah, sinful 
nation, a people laden with iniquity, a seed of evil- 
doers, children that deal corruptly! They have for- 
saken Jehovah, they have despised the Holy One of 
Israel, they are estranged and gone backward. Why 
will ye be still stricken, that ye revolt more and more? 
The whole head is sick, and the whole heart faint. 
From the soul of the foot even unto the head there is 
nosoundness in it; but wounds and bruises, and fresh 
stripes: they have not been closed, neither bound up, 
neither mollified with oil. Your country is desolate; 
your cities are burned with fire; your land, strangers 
devour it in your presence, and it is desolate as over- 
thrown by strangers." (Chap. 1 :2-7). 

In verse 18 he announces his method of teaching. 
"Come now, and let us reason together, saith Jehovah. 
Though your sins be as scarlet they shall be as white 

127 



The Crowing Miracle 

as snow, though they be red like crimson, they shall 
be as wool. If ye be willing and obedient, ye shall 
eat the good of the land, but if ye refuse and rebel, 
ye shall be devoured with the sword, for the mouth 
of Jehovah hath spoken it.'* No words could make 
plainer the basis of the masterly arguments and ap- 
peals which constitute the body of the book. 

Chapters 2 to 5 enforce with fuller illustration the 
opening sentiment quoted above. Chapter 6 describes 
the ecstatic vision that fell upon the prophet in the year 
of Uzziah's death. It is different in style from any 
other of his writings and shows his literary versatility. 
Like Moses, Isaiah felt the sacredness of his call. He 
was overwhelmed with a sense of his unworthiness. 
"Then he said, Woe is me for I am undone, because 
I am a man of unclean lips, and I dwell in the midst 
of a people of unclean lips, for mine eyes have seen 
the King, Jehovah of Hosts." (Verse 5). Yet his 
willingness to undertake the mission has formed a pree- 
dent for all to whom a call of duty comes. It is 
symbolized as a live coal from off the altar. When 
it had touched his lips he was assured that his iniquity 
was taken away and his sin forgiven. Only by such 
preparation was he fit to transmit his message to a 
sinful people. It was then that he answered the in- 
quiry of Jehovah, "Whom shall I send, and who will 
go for us?" by his willing consent to undertake the 
task, "Here am I, send me." With such an opening 
of his ministry great things were to be expected. 
128 • 



The Contemporaneous Southern Prophets 

Chapter 7 introduces us to certain definite historical 
conditions and is the real opening of his mission as a 
guide of his people in the perilous period of their his- 
tory now rising before them. He meets Ahaz, a 
faithless and disobedient king, and bids him ask a sign 
of Jehovah "either in the depth or the height above." 
When he refuses to avail himself of the opportunity, 
the prophet utters that marvelous Messianic statement. 
"Therefore the Lord Himself will give you a sign. 
Behold a virgin shall conceive and bear a son, and 
shall call his name Immanuel." 

In chapters 8 to 9:7 is indicated the growing dan- 
ger that threatens from the encroachments of Assyria. 
The prophet strongly opposes the popular senti- 
ment which favors an alliance with the Assyrian power. 
He sees no hope in compromise. "Fear none but 
Jehovah only! Fear Him, trust Him. He will be 
your safety." It is significant that as clouds darken 
about them the predictions of the Messiah become 
more clear and definite. 

In chapters 9:8 to 10:4 is a prophecy against the 
Kingdom of Israel. Its purpose appears to be to 
break the influence of that corrupt power in order to 
save Judah from a like condition. Later events 
proved the wisdom of Isaiah. 

Chapters 10:5 to 12:6 contain what probably is a 
single message. It seems to be disconnected from 
what has gone before and cannot be definitely located 

129 



The Crowing Miracle 

chronologically. It is one of the most highly wrought 
discourses in the book. The eleventh chapter is very 
full of the ideals of the Kingdom of Christ. What 
could be more striking than the reference to the "stock 
of Jesse" in the opening verses. "Righteousness shall 
be the girdle of His waist and faithfulness the girdle 
of His loins." The glorious peace of the Messianic 
reign is vividly forecasted. Verses 6-10 contain the 
striking words, "And the wolf shall dwellwith the lamb, 
and the leopard shall lie down with the kid; and the 
calf and the young lion and the fatling together; and a 
little child shall lead them. And the cow and the bear 
shall feed; their young ones shall lie down together; 
and the lion shall eat straw like the ox. And the 
sucking child shall play on the hole of the asp, and 
the weaned child shall put his hand on the adder's 
den. They shall not hurt nor destroy in all my holy 
mountain; for the earth shall be full of the knowledge 
of Jehovah as the waters cover the sea. And it shall 
come to pass in that day, that the root of Jesse, that 
standeth for an ensign of the peoples, unto Him shall 
the nations seek; and His resting place shall be glorious." 
In chapters 13 to 23 is a series called "burdens." 
They contain a powerful arraignment of various nations 
around and including Judah. Some of the most pas- 
sionate and eloquent words of the prophet are found 
in these discourses. In the burden of "the valley 
of vision," Jerusalem is no doubt indicated. That 

130 



The Contemporaneous Southern Prophets 

city is pictured in a state of invasion. Chapters 24 
to 27 are essentially connected with the preceding 
"ten burdens," in effect a general summary of them. 
Chapters 23 to 35 predict the Assyrian invasion and 
warn the people against seeking help from an alliance 
with Egypt as against Assyria. Chapters 37 to 39 
have to do with the crisis in which Judah was saved 
from overthrow by the Assyrian power. "So the ser- 
vants of king Hezekiah came to Isaiah. And Isaiah 
said unto them, Thus shall ye say to your master, 
Thus saith Jehovah, Be not afraid of the words that 
thou hast heard, wherewith the servants of the king of 
Assyria have blasphemed me. Behold, I will put a 
spirit in him, and he shall hear tidings, and shall re- 
turn unto his own land; and I will cause him to fall 
by the sword in his own land." (Chap. 37:5-7). 

This vague but positive prediction was soon to find 
a wonderful confirmation in events already at hand. 
In verse 36 it is said, "And the angel of Jehovah went 
forth, and smote in the camp of the Assyrians a hun- 
dred and four score and five thousand, and when men 
arose, behold, these were all dead bodies." The fate 
of Sennacherib on his return to Assyria is mentioned, 
showing how completely the prophecy was fulfilled. 
As he was worshiping in the house of his god, "his 
sons smote him with the sword." So ended his bril- 
liant and at first victorious assault upon Judah. This 
may well be regarded the climax of the prophecy so 

131 



The Growing Miracle 

far as it relates to its historical bearings. "A divine 
interposition so marvelous, so evidently miraculous, 
was in its magnificance worthy of being the kernel of 
Isaiah's whole book." (Smith). In order to get the 
full benefit of these masterly discourses, it is necessary 
to keep the passing events of history constantly before 
us. 

The last 27 chapters are known in critical discus- 
sions as the "second Isaiah.'* On account of the dif- 
ference in style and the fact that the subject seems to 
relate mainly to the exile it is thought that it must 
have been written by some one living at that time. 
That it is a sublime "Rhapsody of the Redeemed" is 
evident. There is no good reason why such a vision 
should not have been given to Isaiah unless we doubt 
the power of the spirit to reveal it to him. The fact 
that the analytical theory has insisted on many other 
divisions, leaves the matter in a state of growing un- 
certainty from a critical standpoint. The unity of the 
book was not questioned until recently. It appeared 
as one book in the Septuagint and in the Hebrew can- 
on. It was always referred to as a single book in the 
New Testament quotations and references. The 
Bible student will find ample literature at hand with 
which to thoroughly inform himself upon this mooted 
question. After all whether Isaiah was "sawn asun- 
der" by king Manasseh or cut in twain by Biblical 
critics, need not disturb us. The inspiration and au- 

132 



The Contemporaneous Southern Prophets 

thority of the book is little questioned. It carries its 
own storage battery of spiritual power. The fulfill- 
ment of his prophecies prove that he spoke with au- 
thority from on High. It is commended to the earnest 
and prayerful thought of all who would prove its 
greatness and worth. No words about it can do it 
justice or take the place of devout personal study. 

As we leave these early periods of written prophecy 
it is evident that they could not have emerged without 
preparation having been made for them. All that 
has gone before is required to pave the way for their 
coming. The ideas of God and His righteousness are 
the same as those promulgated by Moses, Samuel and 
David. They were building upon foundations already 
laid, and grandly and successfully did they build. 

The very magnitude of their tasks, the sweep of 
opposing forces, gave them greatness of vision and 
courage. They were not stirred by local and circum- 
scribed issues. Their thoughts moved among worlds 
and ages. All conditions were present for large things. 
God stooped to touch the lips of heroic men. The 
greatness of their achievements is beyond comparison 
with the tramp of victorious armies or the fortunes of 
nations. The utmost limits of time shall feel the throbs 
of this era. It stands as a monumental demonstration 
of God's care for His world and of His directing and 
saving power among men. 

133 



The Crowing Miracle 

PERIOD SIX 
PROPHETS ABOUT THE FALL OF ASSYRIA 

CHAPTER 1-THE DOWNFALL 
OF ASSYRIA 

At the fall of Samaria, Assyria was at the zenith of 
her greatness. In war, in trade, in art and literature, 
she had forged to the front. Almost the whole 
world then known was tributary to her power. There 
seemed no reason why that power should not continue 
to hold sway indefinitely. The fall of the Northern 
Kingdom had alarmed Judah. The eloquence of 
Isaiah had aroused the patriotism of the people and 
reinforced the courage of Hezekiah. At last they 
realized that their safety lay in a reliance upon 
Jehovah. The cloud of danger passed over. The 
reign of Hezekiah was characterized by loyalty to the 
God of his fathers. The long rule of Manasseh 
was a return to the worst conditions of idolatry and 
national shame, a sad reaction from the pious reign of 
his father. 

During this period, except in the overthrow of 
Thebes, we hear little of Assyria. Her prestige was 
waning. It was in the good reign of Josiah that the 
invasion of the Scythians, as recorded by Heroditus, 
took place. It threatened to change the condition of 
the countries tributary to Assyria. Egypt, however, 
purchased a retreat and saved Judah from the new 
danger. But Assyria, like a monster of the jungle, 

134 



Prophets About The Fall of Assyria 

worried by many attacks, grew weaker. The Medes 
on the North and the Chaldeans on the South 
watched for an opportunity to spring upon her. "The 
lion, though old, was not broken." In his lair he 
was still terrible. It was while Pharoah Necho of 
Egypt was marching on the Euphrates that Josiah 
attacked him and lost his life. It was in these stirring 
times, when the map of the East was being made 
over and the hand of God was moving among the 
nations, that the brief but intense prophecies of this 
period were written. They were no doubt mere 
fragments of what was delivered in this important era 
of change. Dr. Geo. Adam Smith, says, "The 
two prophets with whom we have to deal at this 
time are almost entirely engrossed with the fall of Assyria. 
Nahum exults in the destruction of Ninevah. Hab- 
akkuk sees in the Chaldeans nothing but the avengers 
of the people whom Assyria had approved." 

Without this background, however inadequate, the 
meaning and force of these brief but brilliant produc- 
tions cannot be understood and appreciated. 

CHAPTER 2-INTRODUCTION TO NAHUM, HABAKKUK 
AND ZEPHANIAH 

1. Nahum. All that is known of the author of 
this prophecy is found in the opening sentence: "The 
bopk of the vision of Nahum the Elkoshite." Various 
suppositions have been made regarding the location 

135 



The Crowing Miracle 

of this place. It has been identified with Alkush, 
near the modern Mosul where the prophet is thought 
to have lived in exile. Some have placed it in 
Galilee. At best the location is uncertain. As to 
its date we know only that it was written late in the 
Assyrian period. 

The prophet addressed Judah mainly and uttered 
needed words of encouragement. He said for 
Jehovah: "Though I have afflicted thee I will afflict 
thee no more. For now will I break his yoke from 
off thee and burst thy bonds in sunder." (Chap. 
1:12-13). All allusions to the condition of Judah 
agree with the time fixed as the date of the prophecy. 
They also accord with the facts so far as known, of 
the condition of Nineveh at that time. Utter de- 
struction was predicted: "He will make an utter end 
of the place thereof." (Chap. 1 :8). "There is no 
assuaging of thy hurt, thy wound is grievous: All that 
hear the report of thee clap their hands over thee, for. 
upon whom hath not thy wickedness passed con- 
tinually." (Chap. 3:19). "She is empty and void 
and waste." (Chap. 2:10). With what terrible ex- 
actness were these predictions fulfilled! 

2. Habakkuk is supposed to have delivered his 
prophecy about the twelfth or thirteenth year of the 
reign of Josiah, although the date is uncertain. We 
know nothing of his personal history. The book 
called by his name appears to have been written 

136 



Prophets About The Fall of Assyria 

after the fall of Assyria and during the rapid rise 
of the Chaldean Empire. He predicts with great 
clearness the triumph of Babylon. (Chap. 1 :6). The 
hope of Judah is pointed out. (Chap. 1:12-17). 
This power is raised up to discipline and correct the 
people of God. "O Jehovah, thou hast ordained him 
for judgement, and thou, O Rock, hast established 
him for correction." (v. 12). Paul's thesis of the 
book of Romans (1:16) is found in chapter 2:4: 
"The righteous shall live by faith." The student of 
this book is struck with its insight into the fundament- 
al evils of society. Some of its words seem to point 
out conditions in modern terms. A hint at the abuse 
of municipal government is made in chapter 2:12. 
"Woe unto him that buildeth a town with blood, and 
establisheth a city by iniquity." Nor are the dangers 
of the drink habit and its social perils a new thing. In 
chapter 2:15 are words which are as fresh in appli- 
cation today as they were when written by the pro- 
phet. "Woe unto him that giveth his neighbor drink 
and putteth thy bottle to him and maketh him drunk- 
en also." 

What is more beautiful or fit for our use today than 
the admonition in chapter 2:20? "Jehovah is in His 
holy temple, let all the earth keep silence before Him?" 
What ray of missionary hope is brighter than the of- 
ten quoted passage? (Chap. 2:14). "For the earth 
shall be filled with the knowledge of Jehovah, as the 
waters cover the sea." 

137 



The Growing Miracle 

In vividness and sublimity this fragment of the pro- 
phecies of Habakkuk is unsurpassed in Hebrew liter- 
ature. 

3. Zephaniah. Unlike other inscriptions, in which 
genealogy is very meager, Zephaniah gives his pedi- 
gree to the fourth generation. He was "the son of 
Cushi, the son of Ged-a-liah, the son of Amariah, the 
son of Hezekiah." 

In chapter 1 , the utter destruction of Judah is pre- 
dicted. In chapter 2:3, a call to repentance is made. 
In verses 4-7 the ruin of the cities of the Philistines 
and the restoration of Judah is foretold. Perpetual 
destruction of Moab and Ammon is threatened in verses 

8-15. 

In chapter 3: 1-7, the prophet reproves Jerusalem 
for vice and disobedience and concludes with a series 
of promises whose complete fulfilment is Messianic in 
character. (Verses 8-20). 

Zephaniah was very general in his view of peoples 
and nations. He makes frequent use of earlier scrip- 
tures. He has been called, "The compendium of all 
prophecy." Dr. Geo. Adam Smith says of him: 
"No hotter book lies in the Old Testament. Neither 
dew, nor grass, nor tree, nor any blossom lives in it, but it 
is everywhere fire, smoke and darkness, drifting chaff, 
ruins, nettles, salt pits and owls and ravens looking 
from the windows of desolate palaces." His key note 

138 



Prophets About The Fall of Assyria 

was, "I will sweep, sweep away everything from the 
face of the ground." He characterized the day of 
the Lord with terrible vividness. "A strong man, 
there, crying bitterly!" He heard the voice of God 
saying, "And it shall be at that time that I will search 
out Jerusalem with lights, and I will make visitation 
upon the men who are become stagnant upon their 
lees, who say in their hearts, Jehovah doeth no good 
and doeth no evil." 

While a wierd mystery hovers about the words of 
the prophet in which the transcendence of God seems 
to out-weigh His immanence we do not fail to recog- 
nize a great messenger of God. It is a cry that breaks 
out from the darkness of an impending crises. His 
words are of reproach and warning rather than of hope. 

Yet the closing (verses 14-20) is a jubitant epi- 
logue of triumph. "Sing out, O daughter of Zion! 
Shout aloud, O Israel! Rejoice and be jubilant with 
all thy heart, daughter of Jerusalem! Jehovah hath 
set aside thy judgments, He hath turned thy foes. 
King of Israel, Jehovah is in the midst of thee, thou 
shalt not see evil any more!" With such words this 
troubled vision closes. It was the "battle hymn" of 
a people whose future, under the championship of 
Jehovah, was assured. Yet only in the far glow of 
Messianic promise was it fully realized. "It was as 
the sun shining through clouds on distant waters." 

139 



The Growing Miracle 

PERIOD SEVEN 
FALL OF JUDAH, BABYLONIAN CAPTIVITY 

CHAPTER- 1 INTRODUCTION TO 
THE PERIOD. 

No very difinite seperation can be made between 
this time and the one just preceeding it. The pro- 
phets whose chief message related to the fall of Assy- 
ria were no doubt contemporaneous in part with the 
group considered in this period. But as a whole they 
were later and their discourses had a distinctly differ- 
ent purpose. The circumstances surrounding them 
were peculiarly depressing. They were voices "cry- 
ing in the night" of an awful crises in the history ol 
their nation. Misfortunes follow one after another in- 
dicating hopeless disaster. 

The reign of Josiah, whose efforts of reform had 
revived the hopes of the faithful, had ended in his 
untimely death in the battle of Megiddo. This pious 
and patriotic ruler seems to have had plans for the 
restoration of the whole of Palestine to the throne oi 
David. He was anxious that no part of it should be 
diverted to another power. This may have been his 
motive in attacking Pharoah Necho who was on his 
way to be present at the overthrow of Assyria. The 
death of Josiah took away the chief support of the 
reformation so nobly begun. The four Kings that 
followed him, Jehoahaz. Jehovakim, Jehoiakin and 
Zedekiak were hardly more than rulers in name. 

140 " . " 



Fall of Judah, Babylonian Captivity 

They lacked the moral stamina to stay the tide of final 
ruin that threatened Judah at this critical hour. Two 
of the greatest of the prophets, Jeremiah in Jerusalem 
and Ezekiel in Babylon used their utmost ability as 
messengers of Jehovah to avert the impending calam- 
ity. Had Josiah lived they might have been success- 
ful as was Isaiah in the days of Hezekiah. But their 
words were treated with scorn. Lying prophets were 
not wanting "crying peace, peace where there was 
no peace." A starless night settled down upon the 
fair history of the chosen nation. The end came in 
their captivity into Babylon. In this school of dis- 
cipline they were preparing for a greater future in the 
centuries to come. While intensely sad it was a time 
rich in lessons of experience and in prophetic messages. 
Of the four Major prophets, three are found in this 
period. It was destined to be an epoch of great 
creative power in the life of Israel as a people. 

CHAPTER 2— INTRODUCTORY TO JEREMIAH. 

The first and perhaps greatest prophet of this period 
is Jeremiah-ben-Hilkiah. His home seems to have 
been at Anathoth, a suberb of Jerusalem, about three 
miles north in the territory of Benjamin. It is rather 
significant that it was a residence of priests. Hilkiah, 
his father, is thought by many to have been the priest 
who discovered the Law in the temple. (II Kings 22 :8). 
While such a conclusion has no certain authority to 

141 



The Growing Miracle 

sustain it, it is not improbable. His uncle, Shallum, 
has been supposed to have been the husband of Hulda, 
the prophetess. He was evidently a man of recog- 
nized rank and ability. Baruch, the scribe, was a 
grandson of a governor of the city (II Chron. 34:8), 
while Seraiah, the brother of Baruch, was the King's 
chamberlain and also a servant of Jeremiah. 

On account of his great tenderness and intense sad- 
ness he has been called the "weeping prophet." 
This must not lead to an idea that he was weak or 
sentimental. He rather fills the figure of Zephaniah, 
4 'a strong man weeping bitterly." As a true patriot 
and prophet of Jehovah "he wept for the slain of his 
people." He saw the impending crisis with such viv- 
idness and certainty that it had all the gloom of reality. 
Had he not been profoundly moved he would not have 
been worthy of the place he was called to fill as a 
leader of the people. True, he beheld in the perspec- 
tive the dawn of a brighter day for a faithful remnant 
but the immediate prospect like Byron's dream of dark- 
ness, was "A lump of death — a chaos of clay." 

Dr. Geikie has condensed the situation in the fol- 
lowing admirable statement. "No one so far as we 
know, bore so dauntless and persistent a testimony 
against the sins of his countrymen as Jeremiah. The 
relapse into heathenism under Jehoiakim roused him 
to the uttermost. Timid, shrinking and sensitive by 
nature, love of his country and enthusiasm for Jehovah 

142 



Fall of Judah, Babylonian Captivity 

gave him a courage and constancy which no dangers 
appalled. He might in his bosom feel the humility 
of a child and think himself unable to speak in public. 
(Chap. 1 :6). He might wish his 'head were waters 
and his eyes a fountain of tears that he might weep day 
and night for the Daughter of his People.' (Chap. 9:1). 
He might 'sigh for a lodge in the wilderness' to escape 
the sin around him. But all this passed away when 
he appeared before his fellow citizens. In the presence 
of king or prince or priest or populace he was as God 
had predicted, defiant as a fortified town, and immov- 
able as a pillar of iron or walls of brass." 

As we approach his writings we note the marked 
characteristics of his strong and positive nature. He 
distinctly claimed inspiration, that he was speaking for 
God. He had the intense earnestness of a true man 
of God. The genuineness of his writings was attested 
by Josephus and Philo as well as by quotations in the 
New Testament. (Matt. 2:17, 16:14 and Hebrews 
8:12). 

His writings as they come to us appear to be in 
much confusion. It is evident that it was his purpose 
that they should be preserved. When a part of them 
was destroyed, cut to pieces and burned by the king 
to whom they had been sent, they were rewritten by 
his scribe. Why the writings of a scholar and a man 
of literary ability should be in such disorder seems 
hard to explain. It is possible that his death might 

143 



The Growing Miracle 

have been unexpected and his work left incomplete* 
The last authentic word about him was of his remov- 
al to Egypt. In the confusion of flight his prophecies 
may have been collected without regard to order and 
transmitted to posterity in that condition. 

Many critics have taken in hand the work of set- 
ting his writings in order, but their lack of agreement 
except in a few points leads us to fear that the task is 
wellnigh a hopeless one. The student will find many 
of them excellent for study and reference. Dr. Wm. 
Smith in his Old Testament History makes a simple 
analysis, which, without solving the difficulties is a 
good working basis for the study of Jeremiah. It is 
as follows: Chapters 1 to 2 1 , contain the substance 
of the "book" mentioned in chapter 36:32, and in- 
cludes prophecies from the thirteenth year of Josiah 
to the fourth of Jehoiakim. Chapters 22 to 25 con- 
tain shorter prophecies, delivered at different times 
against the kings of Judah and the false prophets. In 
chapters 26 to 28 are prophecies of the fall of Jeru- 
salem and the history connected with it. Chapters 
29 to 3 1 contain a message of comfort to the exiles 
in Babylon. Chapters 32 to 44 give a history of the 
last two years before the capture of Jerusalem. The 
position of chapter 45 seems disconnected and bears 
reference chiefly to the part taken by Baruch. Chap- 
ters 46 to 5 1 are against foreign nations, ending with 

144 



Fall of Judah, Babylonian Captivity 

the great prediction against Babylon. Chapter 52 is 
a supplementary narrative whose origin is not known. 
While much confusion is about the order of the writ- 
ings of Jeremiah they are among the least questioned 
and most highly prized of the prophetic messages. 

CHAPTER 3— INTRODUCTORY TO EZEKIEL 
AND OBADIAH. 

1 . Ezekiel, who clearly belongs to this period, was 
a captive of the first deportation, a member bf a com- 
munity of exiles settled on the banks of the river Che- 
bar in Babylon. The exact location is not known. 
It was here in the fifth year of the captivity of Jehoia- 
kim, B. C. 595, and in the thirteenth year and fourth 
month of some unknown event, that the call from Je- 
hovah came to him. It is strongly probable that he 
was of the priesthood of the house of Zadoc and 
therefore among the higher class of which alone this 
captivity consisted. Incidentally we learn that he 
was married and of the death of his wife (chap. 24: 
1 8), and that he had a house in which at one time 
he called together the elders of Israel. (Chap. 8:1). 
The last date mentioned is the twenty-seventh year of 
the captivity, hence his ministry must have extended 
through twenty years at least. He was contempora- 
neous with Jeremiah and Daniel. There is reason to 
think that he may have been a pupil of the former in 

145 



The Crowing Miracle 

Judea. There is a tradition that he was murdered 
by some Jewish prince whom he had convicted of 
idolatry, and that he was buried in the tomb of Shem 
at Arphaxad on the banks of the Euphrates. 

His language was not of the purest Hebrew and 
does not indicate the culture of Jeremiah and other 
earlier prophets. 

His predictions are wonderfully varied. They 
abound in sublime but mystical symbols, in visions, in 
similitudes, in parables, in proverbs and poems, in al- 
legories and in open and definite predictions. His 
writings were ranked among the "Treasures" whose 
difficulties prevented their reading by those under thirty 
years of age. 

He seems to have been humble, preferring the title, 
"son of man.*' The symbol of eating the roll (chaps. 
2:8 to 3:3), upon which was written on both sides, 
"lamentations, mourning and woe," which became to 
his taste "like honey for sweetness," indicates both the 
difficulty of his mission and his consecration to it. 
His meat and drink was to do the will of Jehovah. 
His task was hard and ungrateful. He was sent to a 
people whom he designated as the "House of Disobe- 
dience." They were "hard of forehead and stout of 
heart." 

The book may be variously divided according to 
its chronological arrangement or with reference to sub- 

146 " 



Fall of Judah, Babylonian Captivity 

jects treated. Perhaps that adopted by Dr. Smith in 
his Old Testament history is as helpful as any for 
general use: 

First. Ezekiel's call. Chapters 1 to 3:15. 

Second. The general carrying out of his commis- 
sion. Chapters 3:16 to 7. 

Third. The rejection of the people because of their 
idolatrous worship. Chapters 8 to 11. 

Fourth. Sins of the age rebuked in detail. Chap- 
ters 12 to 19. 

Fifth. Nature of the judgment and the guilt which 
caused it. Chapters 20 to 23. 

Sixth. The meaning of the punishment commencing. 
Chapter 24. 

Seventh. God's judgments on seven heathen na- 
tions, viz., Ammon, chapter 25 :1 -7; Moab, verses 8-11; 
Edom, verses 12-14; Philistia, verses 15-17; Tyre, 
chapters, 26 to 28:19; Sidon, verses 20-24; Egypt, 
chapters 29 to 32. 

Eighth. Prophecies after the destruction of Jerusa- 
lem concerning the future condition of Israel. Chap- 
ters 33 to 39. 

Ninth. The glorious consummation. Chapters 40 
to 48. 

This latter section, related to the distant future, is 
clearly Messianic. An interval of thirteen years be- 
tween it and the last recorded prophecy, intervened. 
It has been compared to the "second Isaiah" and to 

147 



The Crowing Miracle 

the closing chapters of Zechariah, although its genu- 
ineness as a production of Ezekiel has not been ques- 
tioned. In many respects Ezekiel deserves his rank 
as a major prophet. He did much to correct the evil 
of his time, quickened the faith in the heart of a 
broken and almost hopeless nation, and best of all, kept 
bright the star of Messianic hope. 

2. Obadiah, a fragment of but twenty-one verses, 
has been variously placed in the chronological order 
of its writing. It has been fixed by some among the 
earliest written prophecies and with equal positiveness 
by others among the latest. 

We have little certain knowledge of the writer. 
Some have thought him identical with the governor 
of the house of Ahab, others that he was the one who 
presided at the restoration of the temple in the reign 
of Josiah. The name was of common occurrence 
and does not indicate the time of historical connection. 
Internal evidence seems to point to the Babylonian 
captivity. The burden of the prophecy was the over- 
throw of Edom after the fall of Jerusalem under the 
Chaldeans. It was a "rumor from Jehovah,'* which 
must have caused rejoicing among the remnant in 
Judah. It is probable that the prophecy sprung from 
one who had witnessed the heartless cruelty of that 
related people and who spoke from his own exper- 
ience. Obadiah may have been among those carried 
away to Babylon. The prophecy had a terrible ful- 

148 



Fall of Judah, Babylonian Captivity 

fillment in the days of John Hyrcanus who utterly 
crushed them. Edom ceased to be a nation afterward. 
The closing words, "And Saviours shall come upon 
Mount Zion to judge the Mount of Esau and the king- 
dom shall be the Lord's," is Messianic in its sweep 
of significance. 

CHAPTER 4— DANIEL THE STATESMAN PROPHET. 

1 . In the darkest hours of national calamity and 
disgrace two prophets are clearly located, Ezekiel and 
Daniel. While different in character their mission 
was identical. They were commissioned to comfort 
and guide Israel and prepare for the greater future be- 
fore her. Ezekiel was of a priestly line and his mes- 
sage bore mainly upon ecclesiastical phases of the 
downfall and restoration. Daniel, coming as he prob- 
ably did from among the princes of his people or at 
least from the nobility, dealt with a larger element of 
the governmental and political. He may truly be 
called the statesman prophet. His education, like that 
of Moses, favored his preparation for the part he filled. 
He not only guided and encouraged his own nation 
but brought honor and respect from Babylon. 

2. Apart from an interest in the history contained 
in the book, two benefits have resulted from its study. 
The first is the high moral tone which is felt in read- 
ing it. Attractive as his talents and his person were, 
greater beauty was found in the moral stamina of a 

149 



The Growing Miracle 

youth who refused to defile himself with his surround- 
ings even for a gain partially good. No doubt this 
commended him more than any other quality to even 
his heathen associates and superiors. 

The second great benefit has resulted from the effect 
of his prophecies in their bearing upon the Kingdom 
of Heaven. No doubt they kindled the hopes of the 
Jews and stimulated patience and loyalty. But they 
have been especially helpful as a source of Christian 
evidence. As this is considered under the head of 
Messianic fulfillment it need not detain us here except 
as relates to the question of the genuineness of the 
book. 

The opening words bring us at once into the midst 
of the events of its historical setting. "In the third 
year of the reign of Jehoiakim, king of Judah, came 
Nebuchadnezzar, king of Babylon unto Jerusalem and 
besieged it. And the Lord gave Jehoiakim, king of 
Judah into his hand with part of the vessels of the 
house of God, and he brought the vessels of the house 
of God, and he carried them unto the land of Shinar 
to the house of his god/' The first seven chapters 
are mainly historical. The story of Daniel and his 
three companions is rapidly traced. 

In the third year, perhaps the same as their gradu- 
ation from the "palace school,* ' came the first great 
test of his ability and nobility of character. Beginning 
with the latter clause of the fourth verse of the second 

150 



Fall of Judah, Babylonian Captivity 

chapter, for some reason unknown to us, the language 
changes from the Hebrew to the Syrian or Aramaic 
tongue and continues through the seventh chapter 
where the Hebrew is resumed to the end. In the 
second chapter is the account of the king's vision of 
the great image representing the four great nations fi- 
nally to be destroyed by the "stone cut out of the 
mountain" that should fill the whole world. It is fol- 
lowed by the wonderful interpretation of Daniel and 
forms one of the marvels of revelation. Passing a 
narration of events in the third, fourth, fifth and sixth 
chapters in which are related stories familiar to every 
child, we are brought in the seventh chapter to Dan- 
iel's vision of the four beasts whose meaning seems 
almost identical with that of the Great Image. Chap- 
ter 8 recounts the vision of the Ram and the He-goat, 
foreshadowing the conflict between the Grecian and 
Oriental powers. It has been thought to have a spe- 
cial bearing upon the rise of Mohammedan power 
and its overthrow by Christianity. In chapter 9 is 
the remarkable vision of the seventy weeks, to be con- 
sidered later. Passing chapters 10 and 11 which 
appear to refer to events of history more obscure, per- 
haps relating in part to the Maccabean times, we find 
in the twelfth chapter a wonderful closing of this great 
book. It is like a bow spanning the horizon of the 
future, rich in blessing and bright with promise. 

3. It remains to briefly glance at the critical con- 
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The Growing Miracle 

troversy relating to the genuineness of the book. Did 
Daniel write it at the time purported or was it written 
fictitiously by a later writer? This is the question 
whose solution is so closely involved in a practical 
study of Christian evidence that it can scarcely be 
passed without notice. However unprofitable its dis- 
cussion in the pulpit and in popular Bible classes, the 
student who is preparing to teach should at least be 
familiar with the arguments for and against the genu- 
ineness of this very important part of the Hebrew canon. 

It may be asserted that until recent critical discus- 
sions, it has been taken at its face value. It was ac- 
cepted by both Jewish and Christian scholars. It is 
found in the Greek translation of the Old Testament 
supposed to have been made about two and a half 
centuries B. C. It is recognized as genuine by Jose- 
phus. It is quoted by Christ. (Matt. 24:15, also 
Mark 13:1 4). Dr. William Smith asserts, "Externally 
it is as well attested as any book of Scripture/' 

4. In contrast with the traditional view is the very 
general position taken by advocates of modern critical 
methods, that Daniel was written by some unknown 
writer about the time of Antiochus Epiphanes B. C, 
164, and that it was so skillfully passed off as the 
genuine account written by Daniel, that the fictitious 
nature of the book was never suspected by even Jew- 
ish scholars. There is at least no intimation in any 
writing extant indicating that its genuineness was ever 

152 



Fall of Judah, Babylonian Captivity 

doubted. This position was first taken by Porphyry, 
an infidel scholar of the third century A. D., in his 
writings against Christianity. So far as known his 
arguments produced no change in the faith of the 
Christian world. This view was again advocated by 
English Deists of the seventeenth century, and lastly 
with some variations, by the liberal school of criticism 
of recent times. It ought in fairness to be admitted 
that not all who accept this view deny the predictive 
element in prophecy or question the supernatural in 
revelation. On the other hand, it is evident that it 
has sprung mainly from rationalistic sources and is a 
part of a general system of interpretation which rejects 
the traditional view of the Bible. The reasons for 
this position can only be mentioned in the briefest way. 
5. It is claimed that the use of the miraculous and 
the definiteness of prediction put belief in the super- 
natural to a "startling test" and in this respect the book 
is unlike other prophetic writings. In answer to this it is 
urged that the question of the miraculous must have al- 
ready been settled in relation to other books whose gen- 
uineness is not questioned. As to definite predictions they 
are not more so than that of seventy years of captivity 
foretold by Jeremiah, nor predictions made by Ezekiel 
concerning the destruction of Jerusalem. The genu- 
ineness of these contemporaneous prophets is not in 
critical dispute. The difference in style grows out of 
the fact that Daniel was not a "professional" prophet 

153 



The Growing Miracle 

and that he used a style well befitting his surroundings 
in Babylon as also did Ezekiel. The fact of its bi- 
lingual character also best fits a time when both lan- 
guages, Hebrew and Aramaic, were in common use. 
It is urged that there are some discrepancies which are 
inconsistent with the traditional view. The Chaldeans 
are spoken of as a class of soothsayers which was not 
a fact until after the exile. On the other hand it is 
plain that Daniel used the term in a very general sense. 
Nebuchadnezzar is called the king of the Chaldeans. 
It is evident that as a people they had long been 
adepts in astrology. The objection is made that some 
statements concerning Babylonian kings are incorrect 
and would not have been made by one living at the 
time. But it must be remembered that only fragments 
of history come down to us from outside sources and 
these are so obscure and often conflicting, that their is 
little certain ground upon which to build an objection. 
The latest developments in Archaeology tend to con- 
firm the historical correctness of Daniel. No doubt 
more light will yet be cast upon these questions. Per- 
haps the argument most relied upon is the use of cer- 
tain Greek words supposed to be of later introduction 
than the time of the exile. At first as many as fifteen 
were pointed out. Later examination reduced this 
number to three musical instruments which are called 
by Greek names. Were there no other answer to this 
argument, it would seem wonderful indeed at a time 

154 



Fall of Judah, Babylonian Captivity 

when great changes had taken place in the Hebrew, 
when the language of literature was Greek and that of 
common speech Aramaic, that only three words could 
be found betraying its environment. It would seem 
more probable that unknown to critics, these words 
may have been introduced into Babylon at an earlier 
date than supposed. At best the argument is based 
upon ignorance rather than upon positive evidence. 
Dr. Orr says,* "The striking evidence, e. g., that has 
come to light of the early date and wide diffusion of 
a high Greek civilization and of the continuous inter- 
course of the Greeks with other countries from remote 
times, renders nugatory any objection based on the 
alleged names of Greek instruments in the account of 
Nebuchadnezzar's music. Readers of Prof. Flinders 
Petries 'Ten Years' Digging in Egypt,' may think they 
find in connection with the discoveries of Taphanes, 
what seems a sufficient answer to that objection." Bel- 
shazzar is called in Daniel "king of the Chaldeans" 
but, it is objected, by no other historian is he so men- 
tioned. The "contract tablets" show that Nabonidus 
had a son who bore the name Belshazzar and imply 
that he was associated with his father in the govern- 
ment. 

6. The effort to adapt the visions of Daniel to any 
other interpretation than the traditional one as to the 
four kingdoms, is admittedly strained and unsatisfactory. 

*Orr's Problem of the Old Testament. 

155 



The Growing Miracle 

Nothing fits the case so well as that which makes the 
Roman the last kingdom and no facts account for the 
* 'stone cut out of the mountain," except those furnished 
by the Kingdom of Christ. But even admitting a late 
origin of Daniel there are wonderful facts to be ex- 
plained which the critical innovation cannot remove. 
In view of the far-reaching revelations of Daniel, 
we may still pray with confidence of a triumphant 
answer: 

"Thy kingdom come, 
Thy will be done, 
In earth as in heaven." 

PERIOD VIII 
BUILDING THE WASTE PLACES. 

CHAPTER 1 -RETURN FROM EXILE. 

1 . There are no sadder words in the vocabulary 
of a people than bondage and exile. The tie of pa- 
triotism is almost as strong as that which binds the 
family together. The "man without a country" has 
at best a joyless life. Such had been for two centuries 
the sad condition of many thousands of Israelites, if 
we include the people of the northern kingdom. Sev- 
enty years had elapsed since the first deportation from 
Judea, in which the flower of her youth had been 
taken. They were no doubt treated kindly. They 
seem to have been permitted to occupy and own their 
homes. As in the case of Daniel they were promoted 

156 



Building The Waste Places 

to places of honor and trust. Many grew rich in their 
enforced surroundings. But over all their lives hung 
the clouds of the shame of an outcast and homeless 
people. 

Added to the sorrows of exile was the conscious- 
ness that their condition was a just judgment for their 
disobedience to the God who had wonderfully favored 
and honored them. No punishment which a parent 
can inflict upon a sensitive child equals that of cutting 
off communication. The climax of the divine dis- 
pleasure in the opening of Hosea's prophecy was ex- 
pressed in the words "Lo ami", meaning you are no 
longer my people. 

2. At last the long night was breaking. Isaiah 
had predicted that Cyrus the Persian would conquer 
Babylon. Perhaps he was aware that he had been 
called "the anointed whom Jehovah had called from 
the east." It is significant that one of his first acts 
was to free the Jews and make provision for the re- 
building of their city and temple. What joy must the 
news of this act of Cyrus have caused. The report 
seemed too good to be true. In Psalm 96:10 their 
feelings are expressed: 

"We were like them that dream; 
Then was our mouth filled with laughter, 
And our tongue with singing. 
Then was it said among the heathen, 
Jehovah hath done great things for them." 

3. But their joy was tempered with great sadness. 

157 



The Growing Miracle 

Their country was desolate, their city and temple in 
ruins. They were compelled to begin their new na- 
tional life under very depressing circumstances. 

The edict of restoration was not confined to the 
Jews of Babylon but extended to all Israelites scattered 
in many lands. Only comparatively a few braved 
the hardships and privations of return. Many grown 
wealthy and prosperous preferred to remain in alien 
lands leaving the hardships of a restoration to their 
more heroic brethren. 

4. Of those who returned from Babylon at the first 
were a few more than 50000, including 7337 slaves 
and also including in the census male children above 
twelve years of age. Of this number 4000 were 
priests. They represented only four of the twenty- 
four courses which had gone into captivity. Only 
seventy-four of the Levites were enrolled among the pio- 
neers. 

By the Kings decree the sacred vessels of the tern- . 
pie were restored to their possession. 

They were furnished 420 camels and 6270 asses. 
It is evident that most of the people must have made 
the journey on foot. 

It is significant that this new exodus took place in 
the same month as the flight of Israel from Egypt, 
almost nine hundred years before. Their leader, 
Zerubbabel, was a prince of the house of David, the 
son of Shealtiel. Jeshua, a descendant of Jozadak, 
filled the place of a priestly leader. 

158 



Building The Waste Places 
Their journey which continued four months led 
through desert sands and rough, desolate regions. 

5. No doubt many of their countrymen, who had 
escaped captivity, awaited their coming with intense 
interest. Some had been true to their faith but lacked 
intelligent leadership. Others had contracted mixed 
marriages and corrupted the stream of Jewish descent. 
The Edomites who had treated their unfortunate kins- 
men so cruelly had settled in the country and were in 
possession of places of importance. They were com- 
pelled to release some of these to make place for the 
returning Jews. 

The center of the land was occupied by the mixed 
races with which it had been peopled by the Assyr- 
ians after the captivity of the Northern tribes. Many 
Jews had inter-married with this mongrel race and to- 
gether formed what was afterward known as the 
Samaritans. 

6. Six months after leaving Babylon and two 
months after their arrival, the feast of Tabernacles 
was celebrated with elaborate ceremonies. On the 
spot where the brazen altar formerly stood there was 
reared an altar double the former size. 

It must have been a gathering of intense interest, 
calculated to greatly encourage the Jews who had so 
long teen deprived of these advantages. Many of 
the surrounding peoples may have gathered to witness 

159 



The Crowing Miracle 

this event. Knowing the favorable auspices of their 
return they doubtless viewed with respect and awe the 
solemn and splendid ceremonies. But it was 
not until the second month of the second year that the 
foundation of the new temple was laid. Preparations 
were at once begun for its erection. But dissensions 
arose. The Samaritan feud was re-opened by the re- 
fusal to admit them to a share in the building of the 
temple and partnership in the restored worship. 
Wearying years of vexation and delay follow. 

It was in the year 522 B. C. on the accession of 
Darius that the enterprise was revived. It is to this 
period of restoration that the three post captivity 
prophets, Haggai, Zechariah and Malachi belong. 
It was largely on account of their efforts, particularly 
the two first named, that success was finally attained in 
the rebuilding of both the city and the temple. 

CHAPTER 2.— INTRODUCTION TO POST CAP- 
TIVITY PROPHETS 

1 . Haggai. Of the three prophets that belonged to 
the period following the Exile, Haggai and Zechariah 
were contemporaries. Both had to do with the re- 
building of the temple at a time when discouragements 
threatened failure. The prophecy of Haggai was be- 
gun in the second year of Darius on the first day of 
the sixth month, B. C. 521. The tide of enthusiasm 
had ebbed. The returning exiles had suffered many 

160 



Building The Waste Places 

determents. Fifteen years had passed and the altar 
on Mount Moriah and the foundation stone of the 
temple were all that were visible. True, the more 
wealthy had built fine houses among the ruins of 
Jerusalem. They still insisted that the time had not 
arrived to build the house of God. Jeremiah had 
predicted seventy years of captivity which they seem 
to have dated from the destruction of the temple in- 
stead of the first deportation. During the earlier 
years many discouragements had befallen the poorer 
classes. Accustomed to a more fertile soil, the stony 
ground of Palestine must have been a disappointment 
to those who had idealized it as the land of promise. 
They had suffered severe drouths. "The heavens had 
been stayed from dew and the earth from her first 
fruits.' ' 

It was at this juncture that the prophecy was made. 
In chapter first, the prophet sternly rebuked the rich 
for their selfishness and love of ease and admonished 
the poorer classes for their lack of faith. 

The second prophecy (chapter 2: 1-9) was a mes- 
sage of encouragement. About seven weeks had 
elapsed during which marked progress had been made. 
A new feeling of discouragement grew out of the pros- 
pect of their being able to erect only an inferior build- 
ing. The prophet assured Zerubbabel and Jeshua 
that Jehovah would stir the nations and "cause the 
wealth of all to come hither" and predicted that "The 

161 



The Growing Miracle 

glory of this house will be greater than that of the 
former." The latter statement would seem to imply 
that the prophet had seen the former temple. If so 
the force of his words would be heard with increased 
emphasis. 

The third prophecy (chapter 2: 10-19) came three 
months after work had been recommenced. They 
were encouraged to go on and assured of a divine 
blessing. "But from this day" when the building 
was recommenced, "I will bless you." 

On the same day another message was delivered to 
Zerubbabel in which he was assured of the favor of 
Jehovah, that He would make him "like a signet ring 
on his hand" for "I have chosen thee says Jehovah of 
Hosts." (Chapter 2:20-23). 

The brief record of the ministry of Haggai can lay 
little claim to literary beauty. It is the rugged and 
timely speech of a practical man, deeply in earnest, 
who seeks to accomplish the "duty at his feet." Re-. 
suits justified his efforts. 

2. Zechariah. It has already been stated that 
Zechariah was a colaborer with Haggai in stir- 
ring the people to rebuild the temple. He was the 
son of Berechiah, the son of Iddo the prophet. 
(Chapter 1: 1-7). 

He probably entered upon his office in early youth. 
(Chapter 2: 4). He was a preacher of courage. 
He assured the people that they should surmount every 

162 . • 



Building The Waste Places 

obstacle. Much of his language like that of Ezekiel 
and Daniel, was highly symbolical. Even the Jewish 
Rabbis admitted that it was very difficutl to under- 
stand. Tradition declares that the prophet died 
in a good old age and was buried beside his col- 
league, Haggai. 

The book in its present form may be divided into 
three parts. 

First. Introduction (chapter 1 : 1-16) and a series 
of nine visions communicated to the prophet in the 
third year of his ministry. (Chapter 1 : 1 7 to chap- 
ter 8). 

Second. The second division (chapters 9 to 1 1 ) con- 
sists of various predictions concerning surrounding na- 
tions, with assurance that Jerusalem should be pro- 
tected. 

Third. The third division is entitled "the burden 
of the word of Jehovah for Israel." It seems to be 
a message for the nation at large as distinguished from 
Judah alone. 

We do not enter the critical discussion which as- 
sumes that the last six chapters were written by some 
other author than that of the first eight chapters, 
which are generally regarded as genuine. The 
earlier opinion was that they must have been written 
much before the time of Zechariah. Later critics are 
equally positive that they are post-exilic but differ 
widely as to their unity. While interesting to scholars 
the subject cannot be discussed in this brief outline. 

163 



The Growing Miracle 

The value of the book is indicated by frequent ref- 
erences to it in the New Testament. How familiar 
and comforting are the words in the thirteenth chapter, 
"In that day there shall be a fountain opened to the 
house of David and to the inhabitants of Jerusalem for 
sin and uncleanness." The book of Revelation con- 
tinually echoes its symbolic teachings. 

It has entered into devotional literature and Hymnol- 
ogy. It breathes the spirit of comfort and hope. 
"And it shall come to pass in that day that there shall 
not be light, the bright ones shall withdraw them- 
selves, but it shall be one day which is known unto 
Jehovah, not day and not night; but it shall come to 
pass that at evening there shall be light." 

3. Malachi. The brief message of Malachi is 
the last of the prophecies and he the last writer in 
the Old Testament canon. Nothing is known of his 
personal history. Some incline to the conclusion that 
the book is anonymous and that its name, which 
means "my messenger,"has reference to the one striking 
prediction concerning the coming of John the Baptist. 
Ezra has been thought by others to be its possible author. 
The view more generally taken regards Malachi as a 
person and the author of the prophecy. 

The exact date may be uncertain but circumstances 
referred to seem to fit the time immediately after the 
return of Nehemiah to Persia after the rebuilding of 

164 



Building The Waste Places 

the walls of the city and the reforms of his adminis- 
tration. According to Bishop Usher he was a con- 
temporary of Nehemiah, B. C. 416. The conditions 
indicated and the evils denounced were the same as 
those of the reforms of Ezra and Nehemiah. 

The prophecy opens with a statement of God's love 
for his people (chap. 1 : 2-5). The condition of Israel 
was compared with that of the Gentile nation Edom, 
whose fall had been predicted. 

He reproached the priests for their faithlessness. 
They had debased their office and misled the people. 
(Chap. 2:1-9). 

Heathen marriage and divorce were denounced. 
(Chap. 2:10-16). 

He admonished those who had grown skeptical 
asking, "Where is the God of judgment?" or as they 
put it, "Everyone that does evil is good in the eyes of 
Jehovah and he delighteth in them.'* His answer was 
decisive, "Behold, I will send My angel to prepare 
the way before Me, and suddenly he shall come to the 
temple. The Lord whom ye seek, and the angel of 
the covenant whom ye desire. Behold, He cometh! 
saith Jehovah of Hosts." (Chaps. 2:17 to 3:6). A 
charge was made against the people for neglecting their 
tithes. "Let them be paid and prosperity shall return." 
(Chaps. 3:13 to 4:3) 

A call was made to keep the Law and a prom- 
165 



The Growing Miracle 

ise that Elijah shall come " before the great and terrible 
day comes.** It was appropriate that the closing 
words of the Old Testament should be a description 
of that personage with whose coming one of the 
Evangelists begins his history. 

So the volume of prophecy was closed. Four cen- 
turies later another prophet, John the Baptist, by privi- 
lege the greatest bom of woman, suddenly appeared on 
the banks of the Jordan and proclaimed the Kingdom of 
God at hand. The "Desire of the nations,** the "Hope 
of Israel,** "the Lamb of God that taketh away the 
sin of the World,'* had come. In Him all the Law 
and the prophets passed into final and glorious fulfill- 
ment. 



166 



PART THREE 

MESSIANIC FULFILLMENT 



CHAPTER I 

PRESENT USE AND APPLICATION OF 
PROPHECY 

1 . In its application to the person and work of the 
Messiah the subject of Hebrew prophecy clearly 
reaches its climax. The mass of revelations made at 
different times and in various ways may appear with- 
out unity when read separately, but seen in their ful- 
fillment they reveal a new meaning and coherence. 
All roads of divine revelation lead to Jesus Christ. 
In applying prophecy to the great end for which it 
was given we are drawing close to the heart of God. 
The spirit which should animate the student of this 
theme is not one of mere speculative interest. It is 
rather an intensely personal matter. It should be ap- 
proached with the reverence felt by Moses as he drew 
near the Burning Bush. Not alone with a sense of 
awe and fear should we follow the footsteps of the 
Master in His word but with sentiments of gratitude 
and love for His gracious manifestation to us. It is 
not a light privilege to live in the "last days" when 
God "has spoken unto us by His Son.** The writer 
once heard a distinguished mathematician say that 
when he realized some great law of his science he 

169 



The Growing Miracle 

felt that God was in the classroom. It moved him to 
kneel in the midst of the solution and worship its 
Author. How much more should the study of truth 
that deals with the problems of the soul fill us with a 
sense of divine presence. When Newton had so far 
completed his demonstration of the law of gravitation 
that the result was certain he was so overcome with 
the greatness of the solution that he called an assistant 
to end the calculation. His emotion was too intense 
and his hand too unsteady to perform the last step of 
the discovery which has revolutionized science. The 
fullfilment of prophecy in Jesus Christ is the last step 
in the problem of divine revelation. In Him all the 
tangled threads are wrought into a glorious consum- 
mation. 

2. But there are other reasons why this subject is 
very important. The study of prophecy, as com- 
pared with its relation to history, is of special use in 
the realm of Christian evidence. While always a 
valuable proof it is of peculiar force today. As a skill- 
ful commander scans the field of battle and masses his 
forces where there is greatest need, or makes timely 
use of his reserves, so must the defenses of the Chris- 
tian faith be suited to time and occasion. Probably 
no opposition will be brought against it which it has 
not already sustained. Perhaps every argument in its 
defense has also been used in the past. But new com- 
binations are continually appearing which demand 

170 



Present Use and Application of Prophecy 

specific treatment. The arguments of a generation 
ago may not have the same force if used today. The 
student and especially the teacher, if he is successful, 
must not draw from stagnant waters, but from a 
running stream. It is not that any element of proof 
should be abandoned. What is old to-day may reap- 
pear in a new garb tomorrow. 

Each age has its fashion of thought. It is by no 
means certain that the same alignment of facts confi- 
dently relied on in the present, will be made in the 
future. Dr. Creighton,* Professor in Cornell Univer- 
sity, places emphasis upon this fact. He says, "Each 
new age as well as each individual may be regarded 
as governed largely by current presuppositions and 
prejudices. . . . The eighteenth century, for example, 
was greatly under the influence of mechanical ideas. 
Newton's discovery made it possible to regard the 
world as a great machine, the parts of which were all 
fitted together according to the laws of mechanics. 
This view led to such a vast extension of knowledge 
in the realm of physics and astronomy that the con- 
ceptions upon which it was based were applied in 
every possible field, to psychology, to ethics, to politi- 
cal science. The world itself, as well as religious 
creeds and political and social institutions was sup- 
posed to have been deliberately made and fashioned 
by some agent. Again, in these later years of the 

^Elements of Logic. 

171 



The Crowing Miracle 

nineteenth century we are dominated by the idea of 
evolution. The biological notion of an organism 
which grows or developes, has been applied in every 
possible field. ... It is easy for us to realize the lim- 
itations and insufficiency of the notion of mechanism 
as employed by the thinkers of the eighteenth century. 
But it is not improbable that the twentieth century 
may be able to see more clearly than we are able to 
do, the weaknesses and limitations of the conception 
which has proved so fruitful in this generation.** 
These wise suggestions which relate to science and 
philosophy may well be pondered by the student of 
the Bible. It is true here as elsewhere that a single 
idea is made to dominate all others until superseded 
by an emphasis upon some other thought. The 
sovereignty of God as emphasized by Calvin almost 
eclipsed freedom of the will. The opposite extreme 
is equally fatal to a perfect development of theology. 
Over emphasis upon a verbal inspiration has led to 
the mistaken reaction which rejects inspiration alto- 
gether. Such extremes shonld be carefully guarded. 
These observations should lead to a careful adjustment 
of the arguments used in grounding our faith in Chris- 
tianity. Formerly miracles were an end of contro- 
versy. Today attention is directed to the laws of 
matter and the underlying principles of society. His- 
tory is studied as a unit. It is legitimate to apply the 
law of induction to this realm of fact and ask for an 

172 



Present Use and Application of Prophecy 

accounting. In this relation a study of God in history 
is a most timely element of Christian Evidences. In 
this field the Messianic fullfilment of prophecy shines 
most brightly and clearly. 



173 



CHAPTER II 
PROPHECY AS CHRISTIAN EVIDENCE 

1 . At no time of the Christian era has there been 
greater need for an intelligent basis for faith than today. 
The age of mysticism is passing, and as never before 
facts are demanded in every form of investigation. 
No department of knowledge is excepted. Men will 
not take Christianity on a weaker basis than they do 
other systems of truth. It is both a very practical 
age and an age of doubt. The great achievements 
of science, revealing the operation of natural law in 
new and wonderful spheres of action, have led many 
to reject any other than fixed causes. Everything 
must be accounted for on a naturalistic basis. The 
supernatural in revealed religion is either doubted or 
discarded. Much of this sentiment is passive and 
leads to no open opposition to Christianity but is a 
barrier to faith. 

2. On the other hand whoever accepts the claims 
of Jesus Christ sees God not only in the fixed and 
uniform phenomena of nature but also recognizes Him 
as a divine person able to act from without as well 
as through "resident forces." He is both immanent 
and transcendent. He is not alone Creator and Ruler 

174 



Prophecy As Christian Evidence 

but Father. He has not only intelligence and power 
but exercises infinite love. The fact of human per- 
sonality capable of free self-expression, independent of 
the limitation of physical causes, suggests a higher 
personality which presides over the universe. That 
such a Being should have limited freedom, that His 
hand should be restrained by His own laws from ac- 
complishing directly His will, or that He should be 
unable to reveal Himself to creatures able to under- 
stand Him — these are views not only destructive to 
all revealed religion but they are contrary to reason 
itself, and tend to rule out moral responsibility. 
It is often assumed to be unscientific to assert the super- 
natural basis of Christianity. It is a fact, however, that 
the true scientist has no opinion upon anything except 
facts. Too often the philosophy of the investigator 
passes for a logical conclusion. Many scientific stu- 
dents are firm believers in the supernatural claims of 
Jesus Christ. In a recent article in a popular maga- 
zine,* the supernatural is strongly affirmed on scientific 
grounds. The writer says," All attempts at explaining 
away the miracles of the Bible as merely natural occur- 
rences wrongly supposed to be miraculous by those who 
witnessed them, are now so justly regarded as failures 
that we need not waste time with them. The super- 
natural enters too deeply into the very essence of that 
which a Christian must believe for it to be appreciably 

*Article in Everybody's by William Hanna Thompson, M.D., LL.D. 

175 



The Growing Miracle 

affected by details concerning any particular miracle. 
Without the supernatural the Christian religion is 
nothing. . . . The strongly logical mind of John 
Stuart Mill led him to say that if once we admit that 
God is a personal God miracles become as possible as 
anything else can be." 

Supernatural manifestations are not only to be ex- 
pected if the personality of God and His kinship to 
humanity is admitted, but we must also infer that they 
have been and will be used economically. God does 
only that for which a definite need is indicated. To 
think otherwise is to under-rate His greatness and wis- 
dom. So far as we are able to know, His revelation 
in the Bible is complete. With Jesus Christ intro- 
duced to the world, with His kingdom established and 
with the way into it and the path of Christian living 
marked out, no new written revelation need be expected. 
In the past miracles were used with the strictest frugal- 
ity. Long periods passed without any such manifes- 
tations. They were used at the opening of Dispensa- 
tions or at critical transitional periods and then ceased 
until some unusual demand required their agency. 
The reaction in our day against the miraculous is per- 
fectly reasonable so far as the present is concerned. 
While not impossible, their use at this time is not indi- 
cated by any great need in carrying out the divine 
plan of redemption. Dr. Thompson further says, 
" Miracles are impossible, cries Renan. We would 

176 



Prophecy As Christian Evidence 

agree with him in this statement if he had added the 
word now. God would not be the just judge of all 
the earth if He permitted a miracle in our time." 

Moreover, advocates of Christianity need have little 
fear of open opposition. The grosser forms of attack, 
such as were waged by Julian the Apostate, by Paine 
and by Ingersol have ceased to command the influence 
formerly exerted. The very coarseness of their as- 
saults upon what the world has long tested and found 
morally wholesome is their best answer. It would be 
easy to fill many pages with eulogies of Jesus as the 
world's foremost teacher of morals, by those who deny 
His claims of divine authority. Many who question 
His supernatural power, readily admit that He was a 
perfect man. The eloquent interest of Ernest Renan 
is a well known example. He calls Him, "A match- 
less man, so grand, that, although here all must be 
judged from a purely scientific point of view, I would 
not gainsay those who, struck with the exceptional 
character of His work, call Him God." He concedes 
the claim, that Jesus "founded the eternal religion of 
humanity, the religion of the soul," but denies the 
record of His deeds. His assumption of miracles was 
an intentional deception to meet the expectations of 
His superstitious followers. To such inconsistency 
men are driven who deny His divinity. From this 
subtle skepticism the advocates of Christianity have 

177 



The Crowing Miracle 

most to fear. Its influence prevades literature. It has 
open advocates in seats of learning and even in the 
pulpit. 

3. What then is the remedy for these tendencies 
which threaten to undermine the foundations of a pos- 
itive faith in Christianity? Certainly not a weak 
compromise. If the assumptions of the supernatural 
power and authority of Jesus were vain and false, it is 
difficult to see how his moral greatness can be saved. 
It is better to meet the issue openly. A negative atti- 
tude, a hiding behind the sacredness of our faith, a 
plea for an armistice,— none of these things are worthy 
of the spirit of boldness of those "who have been with 
Jesus." It was the method of the Master to challenge 
investigation. We may be assured that if on earth 
today He would demand that His claims and teach- 
ings be tried by the same laws as those used in other 
fields of investigation. He would insist that spiritual 
facts and moral phenomena be recognized as well as 
physical. He would demand of those who deny the 
supernatural origin of the Christian religion, that they 
find some more reasonable solution of its phenomena. 
It should be made clear how a system of falsehood 
has been the cause of the most beautiful and whole- 
some things of the world, while its opposite has con- 
gealed or sterilized everything it has touched. Here 
is clearly a problem of history. It is strictly reasona- 
ble and scientific. 

178 



Prophecy As Christian Evidence 

As this chapter is being written the ter-centennial 
celebration of the translation of the Scriptures author- 
ized by King James I in 1 6 1 1 , is being held through- 
out the English speaking world. Eloquent tributes 
have been spoken, not by ministers only but by men 
of affairs. Statesmen and business men have gladly 
made expression of their estimates of its uplifting power 
among men. They may have fallen short of theolo- 
gians and philosophers in critical analysis but they 
have brought us a verdict from the great jury 
whose decision is final. A renowned statesman and 
orator in a recent address on the Bible,* puts the 
question in the same direct way he would an impor- 
tant political issue. He says, "Atheists and Material- 
ists declare the Bible is merely the work of man and 
that it was written under the limitation that applies to 
human wisdom. Taking this position they necessarily 
must contend that, unless man has degenerated in abil- 
ity and declined in wisdom he now can produce a 
book equal to the Bible. Let them produce it.'* 
Such a challenge in kind Jesus made more than once 
in the presence of those who questioned his claims. 
Such expressions create confidence in the stability of 
Christianity as a great, redeeming social power. Un- 
til something better is given, the Bible which furnishes 
practical guidance and hope to a world in need, will 
refuse to convict it of falsehood. 

*Hon. W. J. Bryan's address on the Bible, at Chicago. 

179 



The Crowing Miracle 

4. It is in the power of the Bible to keep pace with 
the world's history and in the marvelous fulfillment of its 
messages both in fact and in spirit, that Hebrew proph- 
ecy becomes a powerful witness for the truth of Chris- 
tianity. Its specific predictions spoken centuries ago, 
cannot be accounted for on the ground of fraud or 
collusion. Their fulfillment is unexplainable on ration- 
alistic grounds alone. But even greater than these is 
the world's uplift through the power of its teachings. 
It is a grand sight to witness the ocean agitated by a 
storm, its waves rising like mountains, lashing the shore 
with their fury, but it is grander still to see the whole 
sea lifted by an unseen power and dashed upon the 
beach when the tide comes in. 

Another fact must not be overlooked in the study 
of Messianic fulfillment, namely the perfect accord 
which exists in Old Testament prophecy, not only in 
the deeds of Christ but in the spirit that always actu- . 
ated His life. Truly, "The testimony of Jesus is the 
spirit of prophecy." It was because He was above 
His environment and not the product of it that He was 
misunderstood by His closest friends. Even to the 
last they expected a great worldly power. His ene- 
mies said He had a devil. Nicodemus did not under- 
stand the conditions of citizenship in His kingdom. 
The woman of Samaria could not see how worship 
could be acceptable that was not localized. His 

180 



Prophecy As Christian Evidence 

disciples were as much in the dark as she was in re- 
gard to the spiritual harvests which He was preparing 
them to reap. 

It was this idea of a great spiritual dominion which 
the world did not perceive that marks Him as divine. 
The consciousness of His mission never left Him. 
While intensely human in sympathy He was compelled 
to live in the world alone. He seemed as one dream- 
ing of impossible things. That this dream has grown 
into sublime reality proves that He was not a social 
product but what He claimed, a messenger from God. 
It is this phase of prophetic fulfillment that is most 
convincing. The mysteries of the centuries are re- 
vealed in Him. The tragedy of it all was that when 
He came to His own, attested by all the prophets, 
they rejected Him and cruelly took His life. Age after 
age as His power and glory emerge, the miracle of His 
life becomes more attractive and convincing. 



181 



CHAPTER III 

PROPHECIES VERIFIED IN NEW 
TESTAMENT. 

] . It is asserted by those who reject the Messianic 
proofs contained in Old Testament prophecies that 
such an application was an after thought, that our 
Lord and His apostles made no such use of them. 
Fortunately such an objection may be easily tested by 
reference to New Testament records. It will be seen 
that not only incidental reference was made, but that 
they were relied on as a chief source of evidence. It 
may be assumed also that such claims were put to a 
critical test at the time they were spoken. The Rabbis 
and even the common people among the Jews were 
keenly alive to this use of the Scriptures. Any mis- 
application, especially as to the Messiah, would have 
been detected and repudiated. There is a strong 
presumption that the passages referred to were those 
usually regarded as Messianic. The supernatural 
endowment of Jesus and the apostles aside, We may 
at least accord them the weight of intelligent and well 
informed Jews. 

But we may go farther. Many who question the 
final authority of the apostles accept the words of Jesus 

182 



Prophecies Verified In Nerv Testament 

as an end of controversy. Even His contemporaries 
who bitterly resented His assumption of divinity, re- 
garded Him as a teacher of unusual power. Enemies 
admitted that He spoke "as never man spoke." The 
wisest among the doctors of the Law treated His 
words with respect. All are familiar with His nota- 
ble interview in the temple at twelve years of age. 
His parents found Him "in the midst of the teachers 
both hearing them and asking them questions." It is 
stated that "all that heard Him were amazed at His 
understanding and His anwers." At the close of the 
Sermon on the Mount, Matthew says, "The multitudes 
were astonished at His teaching: for He taught them 
as one having authority, and not as their scribes." A 
similar admission is made regarding His reception at 
His home in Nazareth after His baptism. 

It was the customof the Jews to rebuke any violation 
of the law or its traditions. They were peculiarly 
sensitive in regard to the observance of the Sabbath. 
Even healing the sick or plucking grain to eat as He 
passed through a field was sharply criticised. These 
facts show that whatever reference was made by Jesus 
and His followers to the Scriptures must have been 
carefully weighed and tested at the time it was 
spoken. 

2. What then was the attitude of Jesus to the Old 
Testament Scriptures? Certain conclusions are un- 
mistakable. He recognized Moses as the lawgiver 

183 



The Growing Miracle 

of the Old Dispensation. It is at least strongly implied 
that he wrote the books assigned to him in the Hebrew 
canon. He is always referred to as a prophet in- 
spired of God. In the Sermon on the Mount He 
said, "Think not that I am come to destroy the Law 
or the prophets; I am not come to destroy but to fulfill. 
For verily I say unto you, one jot or one tittle shall in 
no wise pass from the Law till all be fulfilled." (Matt. 
5:17-18). Many specific references are made to the 
Law in which it is always ascribed to Moses. Con- 
cerning divorce "He saith unto them, Moses, because of 
the hardness of your hearts, suffered you to put away 
your wives." Inculcating parental respect, He said, 
"For Moses said, Honor thy father and thy mother; and 
whoso curseth father or mother, let him die the death." 
(Mark 7:10). In the parable of Dives and Lazarus 
he said to the rich man, "If they hear not Moses and 
the prophets, neither will they be persuaded though 
one rose from the dead." Again he spoke to the 
opposing Jews, "There is one that accuseth you, even 
Moses, in whom ye trust. For had ye believed 
Moses ye would have believed me, for he wrote of 
me." (John 5:45-47). It is true that Jesus was not 
intending a critical discussion of the books referred to 
in these and other like passages. The question does 
not appear to have been raised in any form. That so 
vital a matter should have escaped the knowledge of 
the great teachers of that and previous centuries seems 
incredible. 

184 



Prophecies Verified In New Testament 

3. Again, prophecies definitely applied to the 
Messiah are numerously used in the ministry of Jesus. 
He made a constant appeal to these writings in con- 
firmation of His claims. "Ye search the Scriptures/* 
He said, "because ye think that in them ye have eternal 
life, and these are they that bear witness of me; and 
ye will not come to me that ye may have life." (John 
5:39). "The Son of Man goeth even as it is written 
of Him, but woe unto that man through whom the 
Son of Man is betrayed!" (Matt. 26:24). On the 
way to Emmaus the day of His resurrection in reveal- 
ing Himself to the two disciples He said, "O foolish 
men, and slow of heart to believe in all that the 
prophets have spoken! Behooved it not the Christ to 
suffer these things, and to enter into His glory? And 
beginning from Moses and from all the prophets, He 
interpreted to them in all the Scriptures the things 
concerning Himself." (Luke 24: 25-27). Not only 
the facts of His death and resurrection were predicted 
but the universal spread of His kingdom was set forth 
in advance. In giving His last commission He said, 
"Thus it is written that Christ should suffer, and rise 
again from the dead the third day and that repentance 
and remission of sins should be preached in His name 
unto all nations beginning at Jerusalem." (Luke 24: 
44-47). 

These selections from many references to the proph- 
185 



The Crowing Miracle 

ecies fulfilled in Him, are clear proof of His positive 
reliance upon the Scriptures to prove His Messianic 
claims. 

4. The use of the prophecies by other New Tes- 
tament writers is equally certain and definite. Paul, 
the apostle to the Gentiles, a man profoundly learned 
in the Law, makes these writings his chief instrument 
of defense in presenting Christ to the Jews. We read 
that at Thessalonica he went into the synagogue 
"And for three sabbath days reasoned with them from 
the Scriptures, opening and alleging that it behooved 
the Christ to suffer and to rise again from the dead, 
and this Jesus I proclaim unto you is the Christ." 
(Acts 17:2-3). It is further stated that he did this 
"as was his custom." Peter said, "To Him bear all 
the prophets witness that through His name everyone 
that believeth on Him shall receive remission of sins." 
(Acts 10:43). Again he said, "Yea and all the 
prophets from Samuel, and them that follow after as 
many as have spoken they also told of these days." 
(Acts 3:24). Such references could be greatly multi- 
plied. These are sufficient however to prove that the 
use of the Old Testament Scriptures as direct and 
positive proof of the claims of Jesus to be the Messiah, 
was no after thought. The application of these 
Scriptures was the burning question that appealed to 
every Jewish hearer. The tremendous power with 
which the Gospel moved in its victorious spread over 

186 ' 



Prophecies Verified In New Testament 

the entire world in an almost incredibly short time 
was due to this cause more than to any other. 

5. It has already been stated that Christianity stands 
alone among systems of religion in its reliance upon 
prophecy as a chief element of proof. It is true that 
the oracles of Greece and Rome assumed to foretell 
events of the very near future. Their practices were 
not unlike Palmistry in our day or current folk- 
lore concerning the weather. Much was made of 
Astrology by the Chaldeans. Many other instances 
could be shown of gropings after the supernatural. In 
modem times Mormon ism produces the most striking 
example of prophecy as a human invention. Though 
successfully used with the uninformed, its conflicting 
"revelations" stamp it with weakness and falsity when 
brought to the light of intelligent investigation. How 
utterly insignificant the greatest of these efforts to fore- 
cast the future appears, compared with the prophecies 
of the Bible. In the one case lapse of time brings 
certain oblivion or confusion. In the use of Hebrew 
prophecy, its meaning, its far reaching forecast of 
events and its wonderful fulfillment grow more striking 
and powerful with the lapse of time. 



187 



CHAPTER IV 

TYPICAL ELEMENT OF MESSIANIC 
PROPHECY. 

1 . Before further considering prophecy in its more 
direct form it is proper to give some attention to Old 
Testament types, fulfilled in Christ and the institutions 
of the New Dispensation. A popular conception of 
Typology is, that it is an incidental form of revelation 
of little better than secondary importance. By many 
it is looked upon as erratic and obscure. These esti- 
mates have been the result of at least two causes. In 
the first place it must be admitted that Typology has 
been greatly overworked and misused by a certain 
class of interpreters. Strained and fanciful conclusions 
have been drawn. Biblical persons and events have 
been used without warrant of Scripture. This excess- 
ive and unwise application of an important method of 
revelation has brought it into disrepute with many 
practical Bible students. On the other hand, those 
who question the unity of the Bible, who see in it only 
a collection of documents of human origin, reject the 
typical element as frivolous or absurd. This form of 
revelation emphasizes the unity of the Bible. With 
those who are skeptical as to its divine origin, who 

188 



Typical Element of Messianic Prophecy 

apply to its study analysis rather than synthesis, types 
have little weight. The proper attitude toward this 
form of revelation is at neither extreme. To avoid 
an over use of the allegorical, it is best, especially 
where a question of doctrine is involved, to use as 
types only those which are designated as such in the 
Scriptures themselves. It will be noted that these are 
never trivial or fanciful. They usually involve great 
generalizations of truth whose value is at once recog- 
nized. It is not necessary, however, to discourage the 
use of Biblical comparisons in teaching where no 
type is indicated in the Scriptures, but these taken 
alone should not be pressed as conveying authority. 

The use of types is not confined to revelation but 
finds abundant illustration in nature. We hear much 
of types in plant and animal life. Every seed contains 
the embryo or type of what it is to be in maturity. 
This line of investigation forms one of the most fasci- 
nating studies in Biology. If, then, God is the author 
of the Bible; if, as we assume, He has superintended 
the growth of this great book from the beginning; if, 
indeed it is really the word of God, why should we 
not expect this law of nature to be manifested? Seen 
from this point of view the Old Testament types fur- 
nish some of the most striking instances of Messianic 
evidence. 

3. Before giving examples from the Scriptures of 
this form of revelation, it is well to have as clear an 

189 



The Crowing Miracle 

understanding as possible of the meaning of the term 
type. Fairburn* says, "Understanding the word type 
in the theological sense, or with respect to the relations 
between the Old and New Testament things — for the 
word itself is undoubtedly used with greater latitude 
— it is admitted by general consent, first, that in the 
character, action or institution which is denominated 
the type, there must be a resemblance in form or spirit 
to what answers to it under the Gospel; and secondly, 
that it must not be any character, action or institution 
occurring in the Old Testament Scriptures, but such 
only as had their ordination of God and were designed 
by Him to foreshadow and prepare for the better 
things of the Gospel." Prof. Everest in his Great 
Demonstration makes clear in a brief way the sense in 
which the term type may be understood. "A type is 
some material thing, an institution or observance, or a 
person having a definite use under the Old Testament 
economy but also designed to picture, symbolize or 
foreshadow some person or thing under the New Dis- 
pensation." 

4. A more satisfactory way in which to study types 
is by considering their use in unquestioned Scriptural 
examples. While all types are directly or indirectly 
related to the work of Christ there are a number 
whose Messianic application is clear and definite. 
Their purpose is unmistakable. From these we select 

*Fairburn's Typology. 

190 



Typical Element of Messianic Prophecy 

a few examples. Some are personal and others are 
institutional. 

First. One of the most striking of the former class 
is that of Adam as a type of Christ. "Therefore, as 
through one man sin entered into the world, and death 
through sin; and so death passed unto all men, for 
that all sinned: — for until the law sin was in the world; 
but sin is not imputed when there is no law. Never- 
theless death reigned from Adam until Moses, even 
over them that had not sinned after the likeness of 
Adam's transgression, who is a figure of Him that 
was to come. But not as the trespass, so also is the 
free gift. For if by the trespass of the one the many 
died, much more did the grace of God, and the gift 
by the grace of the one man, Jesus Christ, abound 
unto the many." (Rom. 5:i2-16). As federal head 
of the race Adam sinned through unbelief and on 
account of his transgression death entered into the 
world. Christ, "the second Adam," also stands at the 
head of the race and by His righteousness which cost 
His life, He has conquered sin and made possible the 
removal of the penalty of death. So that, "As in 
Adam all die so in Christ shall all be made alive." 

But death has fallen on the entire race on account 
of its sinful condition, even upon those who had not 
personally committed sin, including infants. Justice 
demands a race salvation from a race sin, and deliver- 
ance from its consequences. This is assured in the 

191 



The Crowing Miracle 

death of Christ. Hence only our personal transgres- 
sions need trouble us. For these our personal accep- 
tance of Christ through faith and obedience is the 
remedy. Thus in a few sentences a great problem of 
redemption is set before us. 

Second. Another important type is that of Mel- 
chizadek, "King of righteousness and priest of the 
most High God." (Heb. 7:4- 1 0). In the dual office 
of king and priest and in the fact that he was inducted 
into his office by an oath, he represents Christ whose 
claims rest upon "two immutable things," the promise 
and oath of Jehovah. 

In that he did not inherit his office through a priestly 
line he typifies Christ who grounds His right upon the 
"power of an endless life." He is thus of a superior 
line of priesthood, the order of Melchizedek rather 
than that of Levi. 

Third. Moses was a type of Christ as a prophet 
and deliverer. "Jehovah thy God will raise up unto 
thee a prophet from the midst of thee, of thy brethren, 
like unto me; unto him ye shall hearken. (Deut. 18: 
1 5). Peter affirms this passage to be a prediction of 
Jesus. (Acts 3:22). There are a number of striking 
points of likeness. 

Moses gave the law. Christ the Gospel. Moses 
left a royal court to save his people. Jesus, though 
rich in the honors of heaven became poor "that we 
through His poverty might become rich." Both were 

192 



Typical Element of Messianic Prophecy 

deliverers from bondage. Moses was mediator of the 
Old Covenant, Christ of the New. 

Fourth. The redemption of Israel under Moses is 
a clear and instructive type of Christ's emancipation 
of the world from the bondage of sin. In both cases 
miracles were wrought that the people might believe. 
Both were personal leaders. The Israelites were 
"baptized unto Moses in the cloud and the sea." 
Likewise the believer is baptized into Christ. This 
act marks the final step in escaping from the dominion 
of sin. Compare, "For I would not, brethren, have 
you ignorant, that our fathers were all under the cloud, 
and all passed through the sea; and were all baptized 
unto Moses in the cloud and in the sea; and did all 
eat the same spiritual food; and did all drink the same 
spiritual drink; for they drank of a spiritual rock that 
followed them; and the rock was Christ," (1 Cor. 10: 
1 -4) and "Or are ye ignorant that all we who were 
baptized into Christ Jesus were baptized into His 
death? We were buried therefore with Him through 
baptism into death: that like as Christ was raised 
from the dead through the glory of the Father, so we 
also might walk in newness of life," (Rom. 6:3-4). 

The trials and experiences of the wanderings of 
Israel are compared to those of the Christian. The 
crossing of Jordan has been thought to beautifully 
foreshadow the Christian's death. The land of Ca- 
naan is a type of the "rest that remaineth for the 
children of God." 

193 



The Crowing Miracle 

Fifth. The sacrifices of the Law typify Christ in 
His death, "who died for our sins according to the 
Scriptures." He was called "the Lamb of God that 
taketh away the sin of the world." The fearful dan- 
ger of continuing in sin and the fact of the atonement 
are presented with remarkable clearness and force. 

Sixth. The tabernacle is one of the most wonder- 
ful, suggestive and lucid types of the church. The 
ordinances belonging to the world are clearly indicated 
by the brazen altar and the laver. The duties and 
privileges of the Christian are represented by the ap- 
pointments and services in the Holy place, while those 
of the heavenly state are typified by the most Holy 
place. The interpretation of this type is most explicit 
as recorded in Hebrews 9:1-7. "Now even the first 
covenant had ordinances of divine service, and its 
sanctuary, a sanctuary of this world. For there was 
a tabernacle prepared, the first, wherein were the can- 
dlestick, and the table, and the showbread; which is 
called the Holy place. And after the second veil, 
the tabernacle which is called the Holy of holies; 
having a golden altar of incense, and the ark of the 
covenant overlaid round about with gold, wherein 
was a golden pot holding the manna, and Aaron's rod 
that budded, and the tables of the covenant; and above 
it cherubim of glory overshadowing the mercy seat; 
of which things we cannot now speak severally. Now 
these things having been thus prepared, the priests go 

194 ' 



Typical Element of Messianic Prophecy 

in continually into the first tabernacle, accomplishing 
the services; but into the second the high priest alone, 
once in the year, not without blood, which he offereth 
for himself, and for the errors of the people/* 

Seventh. An eloquent comparison between Mount 
Sinai and Mount Zion is made in Hebrews 12:18-26. 
Words of interpretation are scarcely needed to make 
clearer the meaning of these types. Almost the entire 
book of Hebrews is devoted to the enforcement of the 
symbolic significance of the Old Testament. 

5. This brief glimpse of the typical element of 
Messianic prophecy must suffice to show its character 
and value. It may be admitted that the Christian 
world owes much to the clear distinction between the 
covenants in this element of teaching. It fully justifies 
the dignity and value of typical presentations in the 
Bible. Before leaving the subject of types, their use 
may be briefly summed up as follows: 

First. They show the marvelous unity of thought 
running through divine revelation. We are forced to 
the conclusion that one master mind has superintended 
this revelation from beginning to end. 

Second. It is evident some of the Old Testament 
prophecies, notably those of David in the Psalms, 
were based upon a typical conception when made. 
This explains certain passages which have a local 
application but which are made use of in a typical 

195 



The Crowing Miracle 

way in the New Testament. (Comp. Hosea 11:1 
and Matt. 2:15). Here Israel prefigures God's greater 
Son, Jesus Christ. 

Third. Types are of special value as they fix the 
meanings of language. Words change in shades of 
thought. We are in danger of losing their clear im- 
port. Types, built upon personal and historical facts 
do not change. In their monumental nature the or- 
dinances of the New Testament have more than mere 
ceremonial signfiicance. In both baptism and the 
Lord's supper the Gospel is so proclaimed that its simple 
facts can never be wholly obscured. 

The use of sacrifice as a type of Christ's atonement 
for sin may not explain all the mysteries of the divine 
purpose, and should be used only within the limits of 
the interpretation of the Scriptures themselves, yet it 
stands guard over this great fact of redemption. 

To use the words of the sainted Isaac Errett, spoken 
with tears coursing his cheeks, "We may not know 
why Jesus Christ need die for the sins of the world 
but we believe that somehow God reached His hand 
through the broken heart of Jesus and clasped the 
hand of humanity." 



1% 



CHAPTER V 
SPECIFIC MESSIANIC PROPHECY 

1 . In the last analysis all prohecy is vitally related to 
the mission of Jesus Christ. He came to fulfill the 
Law and the Prophets without exception. He is the 
center of revelation. An understanding of this is 
essential. But there are certain statements made in 
the messages of the prophets which have a direct 
bearing upon His person and mission and may profit- 
ably be considered apart from those more remotely re- 
lated to them. The Messianic predictions have already 
been noted in many instances in the general study of 
Hebrew prophecy and only a brief summing up of 
this class of prophecies is here needed. There is, 
however, a benefit resulting from a prophetic retro- 
spect made from the standpoint of their fulfillment. In 
a few cases also a fuller and more emphatic statement 
of them in their bearings upon the mission of the 
Messiah is required to complete the study of the proph- 
ecy. 

2. At the outset of this retrospect we are impressed 
with the presence of a divine purpose running through 
thousands of years having a single end in view. 
What is clearly suggested in the study of types is more 

197 



The Crowing Miracle 

fully impressed in the larger view of other forms of 
revelation. That this fact was well understood by the 
apostles is clearly set forth in their own words. Two 
or three references taken from many, will suffice to 
show how unmistakably they saw the unity of purpose 
underlying all dispensations and revelations. Paul, 
writing to the Ephesians in view of the mysteries of re- 
demption, says, "That now unto the principalities and 
the powers in the heavenly places might be made known 
through the church the manifold wisdom of God 
according to the eternal purpose which he purposed 
in Christ Jesus, our Lord." (Eph. 3:10-1 1). Peter 
in his sermon at Pentecost charges that "He was 
delivered up by the determinate council and fore- 
knowledge of God." (Acts 2:23). Jesus says, "God 
so loved the world that He gave His only begotten 
son that whosoever believeth on Him should not per- 
ish but have eternal life." (John 3:16). In Revela- 
tions (chapter 13:8) Jesus is spoken of as the "Lamb 
that was slain from the foundation of the world." 

Not only foreknowledge is asserted but a progressive 
unfolding of His purpose has been shown. The first 
prophecy, "And Jehovah God said unto the serpent, 
Because thou hast done this, cursed art thou above all 
cattle, and above every beast of the field; upon thy 
belly shalt thou go and dust shalt thou eat all the 
days of thy life: and I will put enmity between thee 
and the woman, and between thy seed and her seed: 

198 



Specific Messianic Prophecy 

he shalt bruise thy head and thou shalt bruise his 
heel," (Gen. 3:14-15), states in the most rudimental 
form the hope of a redemption in Christ. It was to 
be through the seed of the woman. A bitter conflict 
was predicted but victory over evil assured. Only a 
knowledge of the dread contagion of sin could have 
led to such a statement. That the deliverance pre- 
dicted could have referred to any other than that from 
the curse of sin would have been to mock the world's 
blackest despair. While indefinite at the time given 
it has grown clearer in the light of the history of the 
race each succeeding age. It is in perfect harmony 
with later revelations. 

Centuries pass before we find any statement recorded 
in which the promise is repeated and enlarged. It 
must not be concluded, however, that no words of 
hope and courage were spoken to the patriarchs. It 
is said concerning Abel that, "He had witness borne 
to him that he was righteous, God bearing witness 
in respect of his gifts." (Heb. 1 1 :4). Of Enoch it is 
said, "For he had witness borne to him that before 
his translation he had been well pleasing to God." 
(Chap. 1 1 :5). In verse 39 of the same chapter we 
are told that, "These all having had witness borne to 
them through their faith received not the promise." 

Two thousand years later the next important step 
was taken. God calls Abram and places him at the 
head of a great family through which the chosen seed 

199 



The Growing Miracle 

should come. While remarkable for its economy of 
words it has a most comprehensive scope and far 
reaching significance, "And I will make thee a great 
nation, and I will bless thee, and make thy name great; 
and be thou a blessing. And I will bless them that 
bless thee, and him that curseth thee will I curse; and 
in thee shall all the families of the earth be blessed.* 
(Gen. 12:2-3). It contained the elements of both 
temporal and spiritual fulfillment. It included the 
whole world in its scope of blessing. As explained 
by Paul, "Brethren I speak after the manner of men: 
Though it be but a man's covenant, yet when it hath 
been confirmed, no one maketh it void, or addeth 
thereto. Now to Abraham were the promises 
spoken, and to his seed. He saith not, And to seeds, 
as of many; but as of one, And to thy seed, which is 
Christ." (Gal. 3:15-16). The word seed has a special 
significance as applied to Christ. This great promise 
undergirds all dispensations and looks on to the 
world's complete redemption. As we have seen, it 
was afterward limited to Isaac, to Jacob, to the tribe of 
Judah and last to the family of David. Jeremiah 
writing of the Messiah says, "Behold the days come, 
saith the Lord, that I will raise unto David a 
righteous branch and a king shall reign and prosper 
and shall execute judgment and justice in the earth. 
In His days Judah shall be saved and Israel shall 
dwell safely and this is the name whereby He shall 

200 



Specific Messianic Prophecy 

be called, the Lord our Righteousness.*' (Jer. 23:5-6). 
There can be no doubt that Isaiah refers to the same 
person, "For unto us a child is born, unto us a son is 
given, and the government shall be upon His shoulders, 
and His name shall be called Wonderful, Counsellor, 
Mighty God, The Everlasting Father, Prince of 
Peace." (Isa. 9:6). Malachi declares that the "Mes- 
senger of the covenant whom ye delight in shall sud- 
denly come." (Mai. 3:1). Haggai says, "The Desire 
of all nations shall come and shall fill all this house 
with glory, saith the Lord of Hosts." (Hag. 2:7). 
The climax was reached when Zechariah's son stood 
on the bank of the Jordan and said, "Behold the 
Lamb of God!" The starlight of Hebrew prophecy 
was lost in the greater splendor of the "Light of the 
World." 

3. Passing a number of Scriptures of a typical nature 
or of the character of literary coincidence, we 
turn to certain specific references to the life and work 
of the Messiah. 

First. A striking foreshadowing of the Virgin birth 
of our Lord is found in Isaiah. "Therefore the Lord 
himself will give you a sign: behold, a virgin shall 
conceive, and bear a son, and shall call his name Im- 
manuel." (Chap. 7:1 4). The passage seems to be asso- 
ciated with the Immanuel references in chapters eight 
and nine leaving little doubt of its application to the 
Messiah even without the definite interpretation in 

201 



The Growing Miracle 

Matthew's Gospel. "Now all this is come to pass, 
that it might be fulfilled which was spoken by the 
Lord through the prophet, saying, 

Behold, the virgin shall be with child, and shall 
bring forth a son, 

And they shall call his name Immanuel." (Mattl : 
22-23). 

Second. The place of the birth of Christ was fore- 
told in the words of Micah, "But thou Bethlehem 
Ephrathah, though thou be little among the thousands 
of Judah, yet out of thee shall come forth unto me 
that is to be ruler in Israel whose goings forth have 
been from old from everlasting. (Micah 5:2). From 
the account in Matthew (chap. 2:4-6) this passage 
was well understood as applying to the Messiah's 
birth. 

Third. The time of His appearance was approx- 
imately foretold in the words of Jacob, "The scepter 
shall not depart from Judah, nor the ruler's staff from 
between his feet until Shiloh come and unto him shall 
the obedience of the people be." (Gen. 49: 1 0). That 
the rather obscure name Shiloh refers to the Messiah is 
indicated by the context and has been so interpreted 
by both Jewish and Christian scholars. When Jesus 
was twelve years of age, Jewish citizenship, the last 
vestige of Jewish rule, ceased with the passing of 
Archlaeus from power. 

Fourth. The exact times at which Christ should 
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Specific Messianic Prophecy 

begin and end His ministry are foretold in the proph- 
ecy of seventy weeks. "Seventy weeks are de- 
creed upon thy people and upon thy holy city, to 
finish transgression, and to make an end of sins, and to 
make reconciliation for iniquity, and to bring in ever- 
lasting righteousness, and to seal up vision and proph- 
ecy, and to anoint the most holy. Know therefore 
and discern, that from the going forth of the com- 
mandment to restore and to rebuild Jerusalem to the 
anointed one, the prince, shall be seven weeks, and 
threescore and two weeks: it shall be built again, with 
street and moat, even in troublous times. And 
after the threescore and two weeks shall the anointed 
one be cut off and shall have nothing: and the people 
of the prince that shall come shall destroy the city 
and the sancutary; and the end thereof shall end with 
a flood, and even unto the end shall be war; desola- 
tions are determined. And he shall make a firm cove- 
nant with many for one week: and in the midst of the 
week he shall cause the sacrifice and the oblation to 
cease; and upon the wing of abominations shall 
come one that maketh desolate; and even unto the full 
end, and that determined, shall wrath be poured out 
upon the desolate." (Daniel 9:24-27). 

Using a year for a day which seemed the pro- 
phetic measure for time ("each day for a year have I 
appointed unto thee," Ezek. 4:6), and beginning at 
457 B. C. the date of the decree under which Ezra 

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The Growing Miracle 

returned, and by reducing sixty-nine weeks to years, 
we have A. D. 26. Allowing for the mistake of four 
years in the chronology of the Christian era we are 
brought to A. D. 30, or the time at which Jesus be- 
gan His ministry. In the midst of the remaining 
week the anointed was "cutoff" and "sacrifice and the 
oblation ceased". The three and a half years of 
Christ's ministry is indicated by the four passovers 
which are included in it. So exact does this seem 
that some have found it difficult to fit it to the pro- 
phetic style of foretelling events. But it is not more 
exact than the prophecy by Jeremiah of the seventy 
years of Babylonian captivity which is not questioned 
by critics. It is difficult to avoid the conclusion 
strengthened as it is by our prophecies, that the inter- 
pretation of this remarkable vision is substantially cor- 
rect. 

Fifth. The coming of John the Baptist was pre- 
dicted in Malachi, "Behold, I send my messenger, 
and he shall prepare the way before me: and the Lord, 
whom ye seek, will suddenly come to his temple; and 
messenger of the covenant, whom ye desire, behold, 
he cometh, saith Jehovah of Hosts." 

Sixth. The Messianic force of this Scripture is recog- 
nized by both Christian and Jewish interpreters. It is 
quoted by three synoptics and applied to this event. 
The unique character of the ministry of Jesus was the 
subject of a very definite prediction. On His return 

204 



Specific Messianic Prophecy 

from the scene of His temptation to Nazareth He 
entered the synagogue on the Sabbath day "as was 
His custom." Invited to take part He read the words 
at the opening of the sixtieth chapter of Isaiah, "The 
spirit of the Lord is upon me because He hath 
anointed me to preach good tidings. He hath 
sent me to proclaim release to the captives, and recov- 
ing of sight to the blind, to set at liberty them that 
are bruised, to proclaim the acceptable year of 
the Lord." As He sat down He said, "Today is this 
scripture fulfilled in your ears." (Luke 4:18-20). His 
ministry exactly filled the prophetic outlines. It has 
ever been a distinctive type unlike that of any other 
teacher. 

Seventh. A remarkable cluster of Messianic allusions 
is found in the closing chapters of Zechariah. (Chaps. 
9- 1 4). Whatever difference there may be among 
critics in regard to the date and authorship of these 
chapters there is little question as to their Messianic 
bearing. The author seems to have impersonated the 
anointed one as a shepherd of the people. Like Jesus 
he was heralded as a king, "lowly and riding upon 
an ass even upon a colt the foal of an ass." He was 
humble but triumphant. In His efforts to save the 
people from false shepherds He was rejected and His 
hire weighed out as "thirty pieces of silver," the price 
of a common slave. The rejection culminated in His 
murder. "Smite the shepherd and the sheep shall be 

205 



The Crowing Miracle 

scattered.*' (Comp. chap. 13:7 and John 10:11). 
Cruel remorse followed, "And they shall look unto me 
whom they pierced." (Chap. 12:10). The sequel is 
one of hope, "And it shall come to pass that at even- 
ing it shall be light." (Chap. 14:7). "In that day shall 
there be upon the bells of the horses, Holy unto Jeho- 
vah." (Chap. 14:20). Difficult as is this mystical 
Scripture it is impossible not to see shining through 
its symbols unmistakable gleams of the Messianic day. 
Eighth. Similar in sentiment but more clearly defined 
and connected is the prophecy in the fifty-third chap- 
ter of Isaiah. Here also the two sides of the Messiah's 
mission are contrasted. His sorrow and humility are 
placed over against His final triumph. After He was 
cut off "He shall see His seed. He shall prolong His 
days and the pleasure of the Lord shall prosper in 
His hands." Unexplained it stands as a complete 
paradox. Little wonder the Etheopian ruler could 
not understand its application. Explained by the life 
of Christ it is luminous with meaning. His humble 
birth and lowly life, His loneliness and sorrow ending 
in a cruel death upon the cross, are brought into strik- 
ing contrast with His life prolonged by His resurrec- 
tion, that He might bear "the sins of many and make 
intercession for the transgressors." A clear illustration 
of the use made of this prophecy is found in an inci- 
dent recorded in Acts 8:32-35. "Now the passage of 
the Scripture which he was reading was this: 

206 ' . 



Specific Messianic Prophecy 

He was led as a sheep to the slaughter; and as a 
lamb before his shearer is dumb, so He openeth not 
His mouth: in His humiliation His judgment was taken 
away: His generation who shall declare? for His life 
is taken from the earth. 

And the eunuch answered Philip, and said, I pray 
thee, of whom speaketh the prophet this? of himself 
or of some other? And Philip opened his mouth, 
and beginning from this Scripture preached unto him 
Jesus." 

4. Another class of prophecies relates to history. 
While not so striking in specific fulfillment they reveal 
larger areas of divine purpose and power. The rise 
and advancement of the Kingdom of Christ is indeed 
a growing miracle. 

God chooses the fittest instruments to do His 
work. And so it is not strange that Daniel the states- 
man-prophet of the exile was called to reveal visions 
which have to do with problems of national life. He 
was closely allied with the makers of history. He 
moved as a mighty leader in the courts and councils 
of two of the world's greatest empires. His soul was 
opened to the world's problems of all the future. 

Two prophecies have a direct bearing upon the 
Kingdom of Christ in relation to the nations of the 
earth. In the second chapter of his prophecy four 

207 



The Crowing Miracle 

great powers are symbolized by the four parts of the 
image of a man, each part composed of a different 
metal, viz., head of gold, arms and breast of silver, 
belly and thighs of brass, legs of iron, feet part of iron 
and part of clay. A stone "cut out of the mountain 
without hands," smote the the image upon its feet and 
brake them in pieces. "And the stone that smote the 
image became a great mountain and filled the whole 
earth." (Chap. 2:31-35). A second prophecy which 
seemed to foreshadow almost the same events of his- 
tory is found in the seventh chapter. (Chap. 7:2-14). 
In this vision the four empires are symbolized by four 
great beasts which "came up from the sea diverse 
from one another." The first was like a lion, the 
second like a bear, the third like a leopard and the 
forth "terrible and powerful and strong exceedingly, 
and it had great iron teeth." The interpretation of these 
great political powers is begun by identifying the first 
with Nebuchadnezzar, king of Babylon. It is reason- 
able to suppose that the great world empires that suc- 
ceed in order of historical supremacy, viz., the Medo- 
Persian, the Greek and the Roman are those referred to. 
This view has been generally held and seems by far 
the most reasonable. 

We are most concerned, however, with the vision 
of the Son of Man. Its time of beginning in the days 
when the Roman empire was weakened by its imper- 
ial and colonial policy, exactly fits the circumstances 

208 



Specific Messianic Prophecy 

of the inauguration of the Messiah's great spiritual 
reign in the days of Augustus Caesar. It was indeed 
the "fullness of time." The military roads made it 
possible for the soldiers of peace to penetrate the en- 
tire world then known, with a rapidity before impos- 
sible. The Greek language was at its height of ex- 
cellence and the most fit of all tongues with which to 
convey great spiritual truths. A little later it became 
a dead language. The agitation of the philosophers 
had broken up the spirit of dogmatism and opened 
the way for free investigation. The great civilized 
world was hungry for spiritual food. It was time for 
a new force to be manifested. That Christ's King- 
dom should have had a beginning at this time is a 
most reasonable presumption to one who accepts the 
conclusions of Christian Theism. Then did the 
stone cut out of the mountain without hands smite the 
image on its feet, crushed it to powder and grew 
in power until it filled the whole earth. Then did the 
Ancient of Days stand forth in his majesty before Him 
who is "like unto the Son of Man." "And there was 
given Him dominion, and glory, and a kingdom, that 
all the people, nations and languages should serve 
Him. His dominion is an everlasting dominion which 
shall not pass away, and His kingdom shall not be 
destroyed. (Dan. 7:13-14). By these striking sym- 
bols is the great spiritual reign of the Messiah set be- 
fore us. Already enough has come to pass to inspire 

209 



The Growing Miracle 

faith in its sublime program. Yet the complete fulfill- 
ment is a miracle whose greatness is growing each day 
before our eyes, a factor in the evidences of Chris- 
tianity which no impartial student can gainsay. It is 
full of the ozone which quickens missionary zeal and 
inspires loyalty to our King of Kings and Lord of 
Lords. 

5. Before leaving this element of Messianic proph- 
ecy we may note certain characteristics which mark 
it as wholly unique. 

First. Unlike any other institution the Kingdom of 
Christ contains elements of universal influence and 
power. Such a claim was not an after thought but 
was implied in every stage of its development. We 
have seen the universality in the covenant with 
Abram through whose posterity a blessing was to ex- 
tend to "all the families of the earth." The messages 
of all the prophets sounded this note. Isaiah said, "The 
earth shall be full of the knowlegde of Jehovah as the 
waters cover the sea.*' David said, "The Kingdom is 
Jehovah's and He is the ruler over all the nations.** 
Zechariah said, "And Jehovah shall be King over all 
the earth, in that day shall Jehovah be one and His 
name one.*' It was the key note of Christ and His 
apostles. It has been difficult for the church to grasp 
this great fact of the Kingdom of Heaven. It is 
doubtful whether it is even now accepted in its 
fullest meaning. 

210 



Specific Messianic Prophecy 

Second. The character of the conquest of Messiah's 
Kingdom is also unique. Ambition for universal 
power is not confined to the spiritual dominion. But 
all worldly power contains the elements of weakness 
which sooner or later bring about its destruction. 
The image in the vision of Daniel stood for selfish- 
ness reigning incarnate. The spirit that inspired and 
dominated its every act was the principle that might 
makes right. The welfare and happiness of the in- 
dividual was lost in the shadows of the absolute power 
of the ruler. Cruelty and oppression of every kind 
were unchecked and even justified. The helpless 
were trampled under the feet of the powerful. To 
rectify this sad condition seemed almost impossible. 

It is the most marked fulfillment of Messianic proph- 
ecy that His kingdom was founded to meet this, the 
greatest social need of the world. Not might makes 
right, is its motto, but right makes might. Not selfish- 
ness but love is the motive of action in this new world 
force. Nor has it been simply a theory. Its success 
has been the growing marvel of Christendom. 

The three classes which have been the victims of 
cruel oppression, children, women and slaves, have re- 
ceived a marvelous emancipation as a result of the 
Christian ideal. "The power of the Roman father 
over his children was absolute. He might expose, 
scourge, mutilate, marry, divorce, sell as a slave or 

211 



The Growing Miracle 

kill his own child according to law. Roman fathers 
according to records actually slew their own sons and 
daughters." 

Woman under the Roman law was "a chattle 
rather than a person. The husband had absolute 
power over her person and property, including the 
power of life and death." Illustrations of such prac- 
tices may be found today in lands where Christian 
ideals are unknown. 

Slavery was a most revolting institution of the ancient 
world. The power of life and death was in the 
hands of the master. No thought penetrated the 
minds of men that such relation was wrong. It was 
not even apologized for by teachers of philosophy and 
ethics. 

How strange and incredible all this sounds in our 
ChristianTands. Wrongs exist, it is true, but those 
who practice them become social outcasts in the end. 
It is asserted that three fourths of our legislation is for 
the education and protection of children. Woman has 
steadily risen to her rightful place beside man. In the 
home and in the social realm she moves as a queen 
whose power and influence are universally acknowl- 
edged. Slowly but surely slavery has disappeared 
in every Christian land. As the law of love prevails 
the existence of this hideous and unnatural form of in- 
justice is made morally and socially impossible. Nor 
does this exhaust the facts of the remedial and social 

212 



Specific Messianic Prophecy 

forces of Christianity. Every form of suffering and 
misfortune has been befriended. The cause of edu- 
cation, care for the diseased and demented as well as 
a helpful regard for the poor have been fostered in 
Christian communities. 

Among the nations the day of the absolute rule of 
selfish power has forever passed. War still exists but 
its advocates admit that it must give way to arbitra- 
tion. In the not distant future the spirit of Christ will 
drive it from the face of the earth. 

Even the social unrest of our time is a hopeful indi- 
cation. As never before questions of right and wrong 
are discussed. Conclusions reached may not always be 
sane and right but more and more the Christian ideal 
prevails. Let no one be discouraged. The past gives 
ample pledge of the future. "For the vision is yet 
for an appointed time, and will not lie. Though 
it tarry, wait for it, it will surely come." (Hab. 2:3). 

Third. Another fact remains to be noted. The 
stone cut out of the mountain was not the result of 
worldly forces. It was not the product of human 
hands. It was not wrought out by its environment as 
are other institutions. Causes relied on for the suc- 
cess of carnal powers are not used in the conquest of 
Christ so far, at least, as principles of action are con- 
cerned. The beatitudes in the sermon on the mount 
reverse every law of political and social progress apart 
from the influence of Christianity. "The successful 

213 



The Growing Miracle 

conflict of Christianity forever baffles every attempt to 
explain the former on grounds of naturalistic evolu- 
tion." * 

The Kingdom of Christ in prophecy finds wonder- 
ful fulfillment in the social and spiritual progress of our 
time. The cause of world wide missions is rightly 
the most popular note of gospel advocacy. We are 
upon the eve of tremendous advances of spiritual en- 
largement. "The Christian religion throbs with a life 
and power today such as it has not known for cen- 
turies." 

*Why is Christianity True? by Mullins. 



214 



CHAPTER VI 
THE BOOK SEALED. 

1 . In the middle of the thirteenth century in a city 
on the beautiful Rhine a great cathedral was begun. 
A master architect was employed and afterward pen- 
sioned for his splendid service. Not until the last 
years of the nineteenth century was it completed. In 
the presence of kings and venerable ecclesiastics it was 
dedicated. Multitudes from every part of Europe 
witnessed the stately ceremonies that opened to the 
world a sanctuary which is the pride of the ancient city 
of Cologne. During the more than five hundred 
years in which it was being built it underwent many 
changes. Much of it stood in unsightly incomplete- 
ness. At one time it was used as a military stable by 
the army of Napoleon. What would have been the 
result if it had never been completed? The architect 
Would have been forgotten, treasure and toil would 
have been wasted. It was the finished work that 
brought honor to all that went before. 

Let this illustrate the relation of Jesus Christ to the 
structure of divine revelation. It is evident that it is 
the conception of a single architect. Its unity of plan, 
its progressive development, its artistic proportion, all 

215 



The Growing Miracle 

indicate this fact. Many wrought in its construction and 
passed away without a knowledge of the complete 
design. Only the Master Workman, God Himself, 
knew the end at the beginning. If left incomplete its 
meaning and beauty would have been lost. Until 
Christ came much of the Old Testament was a mys- 
tery even to those most familiar with its writings. At 
last, surmounted by the cross, its design was made 
clear. 

The Hebrew prophets furnished convincing proofs 
that Jesus was the Messiah. He has done even more 
in lending meaning and authority to the prophets. 
Only by a knowledge of Him have the mysteries of 
incarnation and redemption been revealed. Much has 
already been made clear by His advent and much is 
yet to be unfolded of the greatness and beauty of His 
ultimate designs. It remains to briefly consider some 
of the ways in which Jesus has placed His seal of 
confirmation upon the testimony of the prophets, and, 
in a larger sense, on the entire Bible. 

First. We have seen in the use made of the Old 
Testament by Christ and His apostles how fully He 
recognized it as the Word of God. Admitting His 
claim of divinity we have a wonderful confirmation of 
the sacredness and value of these Scriptures. By 
quotations and allusions practically all the books of 
the Hebrew canon are acknowledged. Upon author- 
ity of Dr. Kitto it may also be stated that no quota- 

216 



The Book Sealed 

tions from any apochryphal or spurious writings are 
found in His teachings. The New Testament con- 
veys His personal message to the world. The apos- 
tles were taught by Him and the Holy spirit which 
He sent was commissioned to bring to their remem- 
brance all things that He had said unto them. In a 
very precious way the entire Bible has been ratified 
by Jesus Christ. Henceforth a new meaning and sac- 
redness attaches to its revelation. 

Christianity receives very important confirmation 
from history. Its power to meet all its changes and 
vicissitudes and turn them into benefits is evident in 
every age. When the Roman Empire fell the church 
was buried in its ruins. All seemed lost in hopeless 
darkness. Yet this proved its opportunity of greatest 
service. The historian Prescott has said that Chris- 
tianity saved the world from going back to barbarism. 
Throughout the "night of a thousand years" it was leav- 
ening the nations with its saving power. The refor- 
mation had its defects. Even these were used for the 
the larger victories of the future. The stern fatalism 
of Calvin was needed to stay extreme ideas of freedom. 
He has been called the policeman of his age, saving 
it from an utter disrespect for the sovereignty of God. 
Out of every crisis the Kingdom of Christ has emerged 
with a new strength and beauty. With the passing 
of each storm the sun has broken through the clouds 

217 



The Crowing Miracle 

a little nearer the zenith of its glory. In all this the 
Bible has been the incomparable instrument of pro- 
gress. 

Third. Christ has given a new meaning and force 
to the sacred writings. We are slow to see that the 
highest form of expression is more in acts than words. 
Life is greater than language. It is perhaps best that 
Jesus left no writings to obscure His personality. He 
incarnated the spirit of prophecy and forever set His 
seal upon its truth. He gave a vital demonstration of 
every great doctrine of the Bible. 

The supreme effort of the ages has been to make 
God real. All arguments, appeals, warnings and en- 
treaties of the inspired word were to this end. Yet 
how slow men have been to act as if they really be- 
lieved in the presence of God in the world. Jesus 
came not to tell us about Him. He did not cheapen 
His message with words. He was Immanuel, God 
with us. He revealed not only the power of God 
but above all His kinship with humanity. As He 
moved among men, healing their diseases, comforting 
their sorrowing hearts, rebuking sin and exalting right- 
eousness, He was showing us how God felt about the 
things of this life. The death of Jesus takes on new 
meaning from this point of view. It is difficult to har- 
monize this event with the wisdom and goodness of 
God. Why should He permit such cruelty and suffer- 
ing? Seen alone the doctrine of the atonement is a 

218 



The Book Sealed 

tragic mystery. But as a part of the revelation of God 
in Christ all is clear. Even in our own lives there 
are depths of meaning which words cannot express. 
There are times when tears, even tearless silence, mean 
vastly more than any words we can utter. Is it irrev- 
erent to say that when the hour came to make a final 
expression of His love for the race that God's heart 
was too full for words? So Christ, the Only Begotten, 
died. The drops of blood on His pale face told a 
story that language could never express. When He 
cried from the cross, "It is finished," He reached the 
climax of the expression of love. The sorrows of the 
Suffering Servant glowed with a glorious meaning not 
understood before. The resurrection was a revelation 
of the power of an endless life. No wonder that the 
graves were opened and that the prophets arose and 
walked among men. Their words henceforth took on 
a new and greater meaning. The wonder would 
have been, in view of all the facts, if Jesus had not 
risen from the grave. His ascension and coronation 
were also matters of prophecy but they were but dimly 
perceived until they were shown to be events in His 
great plan of redemption. It was this use of the proph- 
ecies that become such an irresistable power in the 
preaching of the apostles. 

Finally, Jesus Christ has placed His seal of confir- 
mation upon the Bible in the fact of human experience. 
By this is not meant some mystical effect wrought in 

219 



The Growing Miracle 

the soul, but rather its answer to our deepest spiritual 
needs. Though faith comes by hearing, knowledge is 
reached by actual participation. Jesus said, "If any 
man willeth to do His will he shall know of the 
teaching whether it is of God or whether I speak of 
Myself*. (John 7:17). That the Bible leads to 
Christ and finds its complete fulfillment in Him needs 
no further demonstration. But when Christ has been 
formed within the soul through faith in Him our ex- 
perience in His service verifies the source of authority. 
It is here that rationalism underestimates one of the 
greatest proofs of divine revelation. So long as the 
Bible rings true to the needs of the soul we need not 
fear its overthrow. "The real and terrible test of the 
word of God is applied by the sinner who cries out 
for forgiveness, by the spirit crushed with the con- 
sciousness of moral infirmity in the presence of eternal 
ideas, by the heart under the shadow of a great sor- 
row, by the soul looking in bewilderment into worlds 
beyond time. When one sees men going to the Bible 
with an awakened conscience, turning its pages in the 
hope that they may inspire a purpose that will hold 
in the moral struggle with temptation, listening for its 
voices of comfort that they may weep no more, and 
looking for its light in the thick darkness of death, 
then one begins to tremble for the fate of the great 
book. If it can bear the strain of the intensest and no- 

220 



The Book Sealed 

blest life it can smile at all other tests."* Fortunately 
this test is not under the monopoly of learning. No 
laboratory other than the human heart is needed. It is 
a significant fact that the more Christlike we live the 
truer and more precious the Bible becomes. In every 
perplexity it is the "man of our counsel," in every 
dark place "a light to our feet." Its words are wrought 
into the most sacred associations of our lives. No 
legacy is more precious than "mother's Bible" whose 
tear stained pages were read in childhood at her knee. 
When loss and death entered the home it was the 
dear old book that brought comfort to breaking hearts. 
It is the Bible that nerved patriots to fight for a na- 
tion's liberty. Around the first liberty pole erected in 
this country was piled an embankment of Bibles. It 
is at the basis of our system of education. The great 
agnostic, Huxley, admitted that the schools of England 
could not do without the Bible "asan essential basis 
of conduct." To destroy respect for its authority is 
to endanger our liberties and check our progress toward 
higher moral and social ideals. Its greatness grows 
with every test of experience. An aged philosopher 
who sat absorbed tn the study of his Bible, when asked 
what he was reading that so greatly interested him, 
replied, "I am reading the news." 

It is no morbid sentiment to say that the Bible is an 
incomparable source of support in the hour of death. 

*Gordon, in "Christ of Today." 

221 



Specific Messianic Prophecy 

When the great Sterling, who had drifted from his 
childhood faith into fogs of doubt, lay dying, he 
seemed to be groping after something. His sister 
asked what was wanted. He answered, "Only the 
old Bible I used to read to the cottagers." How little 
did his brilliant intellect and profound philosophy help 
him as his soul passed out into the great darkness. 

We do well to confirm in our lives the prophetic 
treasures of the word of God. It may be men will 
continue to question its authority. Clouds of doubt 
will still cross the sky of faith. They will not avail. 
"Many shall run to and fro and knowledge shall be 
increased" but God "has shut up the words and sealed 
the book until the time of the end." 



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